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THE 



VOICE OF THE PROPHETS; 



PROCLAIMING WONDERFUL TIDINGS 



ABOUT 



THE TIME OF THE END: 



AS EXEMPLIFIED BY 



COLLATERAL, HISTORICAL AND CRITICAL 



ANNOTATIONS ON THE APOCALYPSE. 



B-sr Rev. 3?. E . 




"Seek ye out of the Book of the Lord and read." — Isaiah xxxiv: 16. 

"Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things 

which are written therein ; for the time is at hand." — Eev. i : 3. 
" See that ye refuse not him that speaketh." — Heb. xii : 25. 



LOUISVILLE, KENTUCKY: 
PUBLISHED BY THE AUTHOR. 

1860. 



Entered, according to Act of Congress, in the year 1860, by 
RET. P. E. EOYSE, 
In the Clerk's Office of the District Court of the United States for the District 

of Kentucky. 



Stereotyped by Hills, O'Driscoll & Co., 
141 Main St., Cincinnati. 



TO 



ALL WHO LOVE THE LORD JESUS CHRIST, 



AND 



AKE WORKING TOGETHER WITH HIM, 



TO 



OVERTHROW WHATSOEVER THINGS ARE WRONG ; 



AND 



EST THE FULLNESS OF HIS OWN TIMES, 



TO 



ESTABLISH WHATSOEVER THINGS ARE RIGHT. 



PREFACE. 



The Revelation of Jesus Christ is the most wonderful Book in the World ! It is in the 
highest sense the Book of Books : God's last and best Book to man ! Blessed is he that 
readeth, and they that hear the words of this Prophecy, and keep those things which are 
written therein ; for the time is at hand. This is the last Epistle sent by Him, who has taken 
his journey into a far country, with the most positive assurance, that He will return, and reckon 
with his servants, and reward every one, according as his works shall be. He addresses himself 
to the colony of his subjects dwelling on earth, with a godlike grandeur, to show unto his ser- 
vants, things which must shortly come to pass. In this sublime Book, the Divine, Eternal, 
and Infinitely wise Author, follows no previous model ; confines himself to no rules which might 
seem fit for the guidance of finite minds ; stops not to make explanations to please idle, foolish, 
or wicked men : But with a glory, wisdom and diction, evincing that he is the possessor of all 
things, whose appliances and resources are immense and immeasureable ; peering back in the 
infinite past; beholding all things present; and scanning in the light of heaven's own pure day, 
the grand armies of men and angels, moving on in countless myriads, at his command, to fulfill 
his will throughout the innumerable ages of Eternity. 

After his departure from among mortals, according to his promise, he sent the Holy Spirit 
to instruct, comfort, establish, and guide them until He come again, to reign with them in his 
glorious person on the earth, in righteousness, peace, and heavenly joy for a thousand years. 
And that they might have a memento, a visible, tangible instructor, whose teaching should 
agree with the invisible, internal, and immutable teachings of the Spirit of Truth, so that all 
might be prepared unto every good thought, word, and work ; He gave them this Revelation, 
with the most solemn injunction, that nothing should be added to, or taken away from the words 
of the Book of this Prophecy. Therefore, this Book of Revelation is a most beautiful compen- 
dium of Christian theology ; containing in miniature, its doctrines to be believed ; its duties to 
be performed ; its precepts, promises and prophecies. Precepts to guide the deportment ; pro- 
mises to encourage the hopes ; prophecies to unfold the future destiny of the Church of Christ, 
amidst her conflicts on earth, and to foretell her eternal joys in Heaven. 

John, the beloved disciple and faithful Apostle, is chosen as the holy prophet, to commu- 
nicate the words of this Prophecy to the seven churches in Asia, and through them, to all his 
servants in all times and ages. How highly favored is John ! Chosen to close up the Gospel 
history, by writing many things in full, which the other Apostles merely hinted ; and merely 

(v) 



v i PREFACE. 

hinting at many things, which the other historians and prophets have fully written aforetime 
for our learning. 

And in writing the Revelation of Jesus Christ, as the great Christian Prophet, he makes 
plain what many of the prophets show as it were through a glass darkly : but he speaking face 
to face with his great Revealer, unfolds the future as in the cloudless noonday, and with the pre- 
cision of the most carefully recorded history. Prophecy is God's history ! Man speaks of 
things that were accomplished at a precise time ! God speaks of things that shall be done at a 
precise time, and "it is done!" And when these things come to their full time, they are done, 
and pass into man's history; and hence are said to "come to pass!" Christ the head of the 
Church, addresses himself to the seven churches in Asia, under the authority of his seven 
attributes or perfections : charges them with seven sins ; reproves them for their delinquences ; 
exhorts them to repentance ; approves all that have been obedient; and comforts all who over- 
come the sins with which they are accused, with seven exceeding great and precious promises. 

John is caried away in the spirit, and permitted to behold the glorious throne of Him who 
dwells in light, unto whom no mortal can approach, and there enjoys the enrapturing vision of that 
innumerable company, which dwell in the presence of the ever blessed God, and hasten at 
His command, to do His will in heaven and in earth. He saw that in all the affairs of men, 
angels went forth unseen by mortal eye, to walk the earth or seas, or fly through the midst of 
heaven to minister to the heirs of salvation. 

The wonderful changes produced in the course of time by the providence of God, are repre- 
sented by a Book, in the right hand of Him that sitteth on the throne, written on the outside, 
and within, and sealed with seven seals. The Lion of the Tribe of Juda prevails to open the 
seven seals, and reveal the import of the Book. 

The opening of these seven seals, have a deep, double, if not triple meaning, foreshadawing 
the great changes which were to transpire in church and state ; in the religious and political con- 
dition of mankind, and also the great discoveries which were to be developed in nature, science, 
arts, and philosophy. 

Among the great changes symbolized by the opening of the seven seals, are those pro- 
duced in the dreadful and long continued conflict of ages, between right and wrong ; light and 
darkness ; truth and error ; the kingdom of Heaven, and the kingdom of Satan. This conflict 
was to continue for more than a thousand years twice told, of war, and blood, and death. How 
awful ! The most terrible conflict among mortals, has scarcely continued a tithe of this time ? 
This belligerent conflict is carried on from age to age, under the command of the two great 
powers — Right and Wrong. The former is called the Lion of the Tribe of Juda ; the latter, the 
beast of Seven Heads and Ten Horns. 

The great principles by which these two powers have carried on the conflict, and which each 
endeavored to establish as the rule of action in his kingdom may be briefly stated. Right, con- 
tended for whatsoever things are true and pure; honest and lovely; just, and of good report. 
Wrong contended for whatsoever things are false and faithless, corrupt and cruel, wrong and 
ruinous. This conflict of principles has called into action the combined powers of heaven, earth, 
and hell. The seven trumpets are sounded to call the mighty warriors to action ; the seven 
vials are poured out to anoint kings and priests as captains of the host of the Lord. 



TREFACE. v ii 

At the outset of the conflict, the two witnesses, Reason and Religion, are clothed in sack- 
cloth — overcome — killed. Three dreadful woes curse the earth. Three unclean spirits, like 
frogs, go forth on the side of Wrong, to gather the armies of Gog and Magog, to the last battle 
of that great day of God Almighty. The day comes ; the armies meet ; the battle is fought ; the 
conflict is past: the Prince of the kings of the earth has conquered, and his is the victory; 
for he is King of kings and Lord of lords. Amen. Alleluia. The mighty angel stands upon 
the land and sea, and swears by him that liveth forever, that time shall be no longer. Babylon 
is utterly overthrown. The beast and the false prophet are cast into the sea of fire. Right 
has triumphed gloriously over Wrong. The conflict beginning at the old Jerusalem is ended : 
the wicked go away to everlasting punishment j and the righteous enter into the glorious New 
Jerusalem, where the Lord God Omnipotent reigneth forever and ever. Amen. And again 
they said, Alleluia. 

THE AUTHOR. 



INTRODUCTION. 



God has raised up good men in every age of the Christian Church, who have, in some 
manner, given their views on the Book of Revelation. This volume, however, is presented 
on a plan quite different from any work on the same subject, which has yet appeared before the 
public. But its chief merit will be found to consist, especially, in a laborious selection and. 
arrangement of paragraphs from all the Books of the Bible, in which it has been faithfully 
attempted to exhibit the Scripture as its own expositor, by comparing Scripture with Scrip- 
ture, by bringing paragraphs and texts, of the same or similar signification, face to face on the 
same page. 

This plan has unspeakable advantages which must accrue to every sincere and diligent 
reader of this book of books, by having constantly before him similar and illustrative para- 
graphs, carefully investigated and suitably applied ; and this advantage has been well under- 
stood by pious and able men, whose diligent and faithful labors have greatly blessed the world. 

In referring to several relations of the same facts by different writers of the sacred volume, 
the corresponding chapter or parts of chapters, if each have been once noted, at the first 
time the subject is introduced, is not again referred to, except where something very important 
is to be observed. Thus, when reference is once made to the collateral prophecies of the Old 
and New Testaments, and also to the doctrines and duties, precepts and promises of the same, 
they are not again referred to. Neither are passages of a similar import in the book of this 
prophecy referred to, as it was the object to let' the sayings of this book be sustained by the 
direct and collateral testimony brought forward from the other books of the Old and New 
Testaments. 

Where a great many passages contain the same words, or their equivalent, a few of these 
only have been selected, as illustration, and not repetition, is the object contemplated. The 
references, therefore, which fill the collateral columns have all been considered and applied with 
a special attention to this desirable end, so that nothing superfluous might be introduced, while 
the most material purpose to be answered by references might be effectually secured, and the 
reader saved from the loss of time and perplexing labor consequent upon searching out these 
references from all the books of the Bible. 

Whether the latitude or the limits of such a work be considered, it is proper that the prin- 
ciples on which it has been conducted should be so far explained, that the reader may be 
apprised of what he is to expect from it, and in what branches of religious inquiry it may 
mostly assist him. We are told in that grand and beautiful enunciation of the dignity and 
2 (ix) 



x INTRODUCTION. 

design of the sacred volume, which is given by St. Paul to Timothy, that " All Scripture is 
given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for 
instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto 
all good works." But it must be evident that the things written by holy men of old, who 
wrote as they were moved by the Holy Ghost, could not be effectually profitable to these 
great ends, nor make the man of God perfect, if it were not perfect itself. If, notwithstanding, 
all the variety of matter and multiplicity of detail which such a book required, the doctrines 
revealed and the moral duties enjoined, the precepts established, and the promises gifen, were 
not substantially and essentially the same throughout, and if all the parts did not harmonize 
in the plan of the whole, this great end could not be accomplished. To present, then, the 
harmony of this book with the sacred writers, on the subjects of which they severally treat, 
has been the primary design of this selection of collateral paragraphs, and critical and prac- 
tical notes on the teachings of the Book of Revelation. And as there are some subjects of 
leading importance in the inspired pages, in which all the rest are included, and by means of 
which the harmony and perfection of the whole system may be contemplated as in the light of 
perfect day, to collate these, especial care and attention have been devoted in the prosecution 
of the present work. 

I. To have constantly before the mind of the reader the connection of all the divine 
attributes, and the holy uniformity of God in his government of both his Church and the 
world, has appeared an object of the first magnitude ; and therefore the reader of this book is 
assisted by references constantly in view on the same page of the text for this important pur- 
pose. One of the chief designs of the inspired writings is, without doubt, to display the true 
character and perfections of God. In this book, as in Isaiah's glorious vision, Jehovah may be 
seen sitting upon a throne high and lifted up ; his train fills the temple, and the sacred writers, 
like the seraphim, cover themselves with the robes of salvation, and cry one to another, " Holy, 
holy, holy is the Lord of hosts ; the whole earth is full of his glory." It is this w r hich gives 
the Scripture its superlative grandeur, and the internal evidence of its heavenly origin. By it 
God is known ; his will is manifest ; his law promulgated ; his purposes are revealed ; his 
promises are given ; his mercy is announced ; and he is everywhere represented as worthy of 
the supreme adoration, love, service, and praise of all his rational creatures. Little do those 
who neglect their Bibles, think what refined delight they lose by thus turning away their minds 
from the most sublime and glorious object of contemplation in the whole universe I 

II. But this grand manifestation of the divine character and government is not presented 
as matter of mere speculation, in which we have no immediate and personal interest. God 
has an individual right in every soul, and every soul has an individual right in God, through 
the merits and mediation of the Redeemer. The Holy Scriptures are designed to promote 
the glory of God by the salvation of man. The peculiar purpose of the whole is to turn men 
from darkness to light, and from the power of Satan unto God ; to raise them from the ruins 
of the fall, and to put them into the possession of the promise of eternal life again, on the 
condition of their repentance, faith, and obedience ; and, if faithful to the end, to put them 
into the enjoyment of the promised inheritance, through the redemption of Jesus Christ. 
To lead them from sin to holiness ; to conduct them through a state of conflict and trial on 



INTEODTJCTION. xi 

earth to a state of rest and felicity in heaven ; and so to assist and direct them in all possible 
conditions in life, that they may not fail of these great ends, except by their own willful 
rejection of the counsel of God against themselves. The salvation of his own soul, as it is 
subject to his own will, should therefore be the grand concern of every reader of Scripture, 
that he may become wise unto salvation, and obtain eternal life. 

III. Here the promise of eternal life, which man lost by disobedience in Paradise, is 
fully restored, and the immortality of the soul is again brought to light, and supported by the 
most unquestionable and satisfactory evidence. Here its departure from original righteousness 
is clearly demonstrated ; the means of its restoration are set forth, and its future destiny 
declared accordingly as it has willed to do right or wrong. It is an awful responsibility which 
they incur who willfully neglect this holy book, and devote their time and powers of mind to 
terrestrial objects, and the reading of those works which are only fit to be read by those who 
are resolved to live mere animal lives. Such despise the pearl of greatest price, which is 
nowhere else to be found, and seem as if they were determined to frustrate, as far as it relates 
to themselves or their influence, all that divine wisdom and goodness has done to rescue the 
immortal mind of man from spiritual ignorance, vanity, pollution, and eternal ruin. 

Those, however, who are seeking to enjoy the blessings which the gospel reveals, will, as 
they are able, search the Scriptures ; for their delight is in the law of the Lord, and in his 
law do they meditate day and night ; and such persons will receive great help from having 
references at hand to assist their inquiries. 

" It were to be wished," says Bishop Horsley, in his sermons, " that no Bibles were printed 
without references. Particular diligence should be used in comparing parallel texts of the 
Old and New Testaments. It is incredible to any one, who has not made the experiment, 
what proficiency may be made in that knowledge which maketh wise unto salvation by the 
study of the Scriptures in this manner, iviiliout any other commentary or expositor than what 
the different parts of the sacred volume mutually furnish for each other." 

IV. The harmony and perfection of the Holy Scriptures are rendered more peculiarly 
evident and distinct by the constant reference of all its writers to our Lord and Saviour 
Jesus Christ. To him gave all the prophets witness. The things which are written in the 
law of Moses, and in all the Prophets, and the Psalms concerning him, would all come to 
nothing, if he were excluded from them. He is the bright and morning star beaming through 
the clawn of time : the true light, which lighteth every man that cometh into the world. It 
has therefore been a chief design of this work to connect and to exhibit the testimony, which 
all the sacred penmen bear to the adorable Immanuel ; the proper and unequivocal divinity of 
his nature; the necessity of his mediation; the reality and design of his incarnation; his 
spotless and exemplary life ; his vicarious sufferings and death ; the verity of his resurrection 
and ascension into heaven ; the sufficency of his salvation ; the prevalence of his intercession ; 
the spirituality of his kingdom ; his sovereignty in the Church ; his constant love and care 
of his people; his supreme government of the Universe; the certainty of his second 
coming to raise the dead, to judge the world in righteousness, to punish the wicked, and reward 
the righteous — grand and sublime truths, in which every individual of the human race is 
deeply and eternally interested ! 



X ii INTRODUCTION. 

V. The inspired instruction diffused through the Scriptures, respecting the gracious and 
indispensable operations of the Holy Ghost, the sanctifier and comforter of His people, has not 
been forgotten, and the references on this subject will show, that it is to his sacred influences 
on the minds of the inspired penman, we are indebted for all the truths they have taught us. 
So to his influence on the minds of those who will receive and regard them, must such persons 
be indebted for all they have or can learn profitably of them. His work completes the great 
design of the whole system of human salvation, and his assistance and blessing are distinctly 
and freely offered to all who sincerely ask them. The Scriptures, through the influence of the 
Holy Spirit, are not merely intended to lead men to godliness ; but are designed also to exem- 
plify it. Repentance, Faith, Hope, Charity, and Devotion, are here exhibited in the most perfect 
models. And it has therefore entered into the design of this work to show the corresponding 
emotions and conduct of the Saints, both of the Old and New Testaments ; and hence whole 
paragraphs have been introduced for the sake of complete illustrations. Religion is thus known 
by its fruits ; not as a thing merely of times and circumstances, rites and ceremonies : true 
religion, under the former dispensations, was always the same, essentially, as true religion under 
this dispensation. For he is not a Jew which is one outwardly ; neither is that circumcision which 
is outward in the flesh; but he is a Jew, which is one inwardly, and circumcision is that of 
the heart, in the Spirit, and not in the letter; whose praise is not of men, but of God. For 
in every nation, he that feareth God, and worketh righteousness, is accepted of him. There- 
fore, true religion is a living principle in the mind, implanted by the Spirit of Life, producing the 
fruits of righteousness, peace, and joy in the Holy Ghost, which times and circumstances only 
call into action and tend to display. 

VI. Therefore the agreement of the Revelation of Jesus Christ with the sacred writers, 
and these with each other, will be found to exist not only in the subjects on which they treat, 
but to extend to their individual characters. It is evident that they were all animated by tha 
same spirit : that they were all holy men ; speaking as they were moved by the Holy Ghost ; 
calling men to lives of purity and righteousness, as the indispensable requisite to the enjoy- 
ment of eternal happiness. To be more explicit, they were men fearing God ; loving God ; 
loving his character, his laws, his will ; admiring his great and wonderful purposes ; and 
voluntarily, deliberately, and determinedly devoting themselves to his service, whatever ii 
might cost them, and to whatever it might expose them in this world. On all these account^ 
they are held forth as examples, whose faith, patience, and practice Christians are to follow^ 
remembering the end of their conversation — Jesus Christ, the same yesterday, to-day, 
and forever. 

VII. All parts of the sacred writings which were found to illustrate and sustain this 
revelation, have been collected into this book, as far at least as it was judged expedient, that 
the reader may have constantly before him and be constantly impressed with those momentous 
truths, and that sublime language with which they so richly abound, and which afford constant 
food for the best minds and finest emotions of the heart : at once furnishing materials for the 
most rational entertainment, and the most profitable instruction. " In this respect, this book 
will be found to resemble the Garden of Eden, in which the Lord God has made to grow every 
tree that is pleasant to the sight, and good for spiritual food. But no cherubim or flaming 



INTRODUCTION. 



xiii 



sword are permitted to prohibit access to the Tree of Life. The children of the second Adam 
may freely, and without fear of interruption, now put forth their hands to its life-giving, soul- 
renewing fruit, and take and eat, and grow in grace and in the knowledge of the truth, and 
live forever." 

In the preparation of this work, and especially that of the annotations, historical and criti- 
cal, more than three hundred authors, and over one thousand volumes have been consulted and 
examined ; fathers of the Church ; Catholic and Protestant historians, ecclesiastical and civil ; 
theologians ; commentaries ; annals ; councils ; travels ; dictionaries ; disputations ; controversies ; 
and encyclopedias, etc. These have not, however, all been quoted, as the limits of our work 
and the object we contemplated would not admit of it, or be promoted by it. We have avoided 
making any quotations in any language, except the English, as we are writing for English 
readers. Those persons, however, who are able to read the dead or foreign languages, can 
have an opportunity of examining our quotations in those languages by turning to those 
authors to whom we have referred the scholar. 

Our quotations from " Pollock's Course of Time" have been so frequent, that we feel under 
obligation to state to our readers the reason for so doing. Among the harbingers of better 
days to come in the history of refined literature, we joyfully hail the " Course of Time." It 
has a relish of a cluster from the promised land, and is an earnest of Millennial poetry. It 
breathes out balmy air, like breezes from the celestial city. It echoes thrilling music, as if 
from the sainted choirs above, harping with their harps around the throne. 

This poet drank not not at Pagan wells, but at the crystal spring where stood and drew the 
gifted seers and bards of Judah ; there he quaffed deep and long the living waters. His 
spirit had an eye to see the Sun of Righteousness, and went up to " feed upon his beams." 
Soaring to the mount of God, he caught of its altar fires. To himself may be applied, with 
as much justice as to the renowned poet of whom they are written, his own words : 

The Bard, by God's own hand anointed, who 
To Virtue's all-delighting harmony 
His numbers tuned ; who from the fount of truth 
Poured melody, and beauty poured, and love, 
In holy stream, into the human heart. 

To such inspiration the Millennial sons of genius and lovers of poetry and letters will not, 
we trust, be strangers, as we are. Under the regenerating and fortifying influences of such an 
inspiration we anticipate, in the reign of peace, a golden harvest of various literature. As a 
sort of first-fruits of this, we commend to every reader the poem which has occasioned our 
remarks. We dare offer it as a specimen of that, which will accord with the taste of a fast- 
coming age, in which the unsanctified productions of licentious, infidel, and impenitent genius 
will be impartially judged and correctly estimated ; and we dare urge its repeated perusal on 
every class of readers, until a regenerated age shall produce " A review of literature in all 
ages, designed to show that literature, law, and religion must stand or fall in proportion as it 
disagrees or harmonizes with Scripture Revelation." 



I 




THE 



VOICE OF THE PROPHETS. 



REVELATION OF ST. JOHN THE DIVINE. 

CHAPTER I. 

1. Introduction. 4. John writeth his revelation to the 
seven churches of Asia, signified by the seven golden 
candlesticks. 7. The coming of Christ. 14. .Ms 
glorious power and majesty. 

1. The Revelation of Jesus Christ, which 
God gave unto him, to shew unto his servants 
things which must shortly come to pass ; and he 
sent and signified it by his angel unto his serv- 
ant John : 

2. Who bare record of the word of God, and 
of the testimony of Jesus Christ, and of all 
things that he saw. 

3. Blessed is he that readeth, and they that 
hear the words of this prophecy, and keep those 
things which are written therein : for the time 
is at hand. 

4. John to the seven churches which are in 
Asia : Grace be unto you, and peace, from him 
which is, and which was, aud which is to come ; 
and from the seven Spirits which are before his 
throne ; 

5. And from Jesus Christ, who is the faithful 
Witness, and the First-begotten of the dead, 
and the Prince of the kino-s of the earth. Unto 
him that loved us, and washed us from our sins 
in his own blood, 

6. And hath made us kings and priests unto 
God and his Father ; to him be glory and do- 
minion for ever and ever. Amen. 

7. Behold, he cometh with clouds ; and every 
eye shaU see him, and they also which pierced 
him: and all kindreds of the earth shall wail 
because of him. Even so, Amen. 

8. I am Alpha and Omega, the beginning 
and the ending, saith the Lord, which is, and 
which was, and which is to come, the Almighty. 



COLLATERAL SCRIETORES. 

(V. 1 and 2.) In the beginning was the 
Word, and the Word was with God, and the 
Word was God. The same was in the begin- 
ning with God. All things were made by him ; 
and without him was not any thing made that 
was made. In him was life ; and the life was 
the light of men. And the light shineth in 
darkness, and the darkness comprehended it 
not. There was a man sent from God, whose 
name was John. The same came for a witness, 
to bear witness of the Light, that all men through 
him might believe. He was not that Light, 
but was sent to bear witness of that Light. That 
was the true Light, which lighteth every man 
that cometh into the world. He was in the 
world, and the world was made by him, and the 
world knew him not. He came unto his own, 
and his own received him not. But as many 
as received him, to them gave he power to be- 
come the sons of God, even to them that believe 
on his name : Which were born, not of blood, 
nor of the will of the flesh, nor of the will of 
man, but of God. And the Word was made 
flesh, and dwelt among us, (and we beheld his 
glory, the glory as of the only begotten of the 
Father,) full of grace and truth. John bare 
witness of him, and cried, saying, This was he 
of whom I spake, He that cometh after me is 
preferred before me : for he was before me. 
And of his fulness have all we received, and 
grace for grace. For the law was given by 
Moses, but grace and truth came by Jesus Christ. 
No man hath seen God at any time ; the only 
begotten Son, which is in the bosom of the 
Father, he hath declared him. — John 1 : 1-18. 

He that cometh from above is above all : he 
that is of the earth is earthly, and speaketh of the 

(15) 



1G THE VOICE OF 

COLLATERAL SCRIPTURES. 

earth : he that cometh from heaven is above all. 
And what he hath seen and heard, that he tes- 
tifieth; and no man receiveth his testimony. 
He that hath received his testimony hath set 
to his seal that God is true. For he whom 
God hath sent speaketh the words of God : for 
God giveth not the Spirit by measure unto 
him. The Father loveth the Son, and hath 
given all things into his hand. He that believeth 
on the Son hath everlasting life : and he that 
believeth not the Son shall not see life ; but the 
wrath of God abideth on him. — John iii : 31— 3 G. 

Jesus cried and said, He that believeth on 
me, believeth not on me, but on him that sent 
me. And he that seeth me, seeth him that 
sent me. I am come a light into the world, that 
whosoever believeth on me should not abide in 
darkness. And if any man hear my words, 
and believe not, I judge him not : for I came 
not to judge the world, but to save the world. 
He that rejecteth me, and receiveth not my 
words, hath one that judgeth him : the word 
that I have spoken, the same shall judge him 
in the last day. For I have not spoken of my- 
self; but the Father which sent me, he gave me 
a commandment, what I should say, and what 
I should speak. And I know that his com- 
mandment is life everlasting : whatsoever I speak 
therefore, even as the Father said unto me, so 
I speak. — Johnxii: 44-50. 

I thank my God always on your behalf, for 
the grace of God which is given you by Jesus 
Christ ; That in every thing ye are enriched by 
him, in all utterance and in all knowledge ; even 
as the testimony of Christ was confirmed in you : 
So that ye come behind in no gift ; waiting for 
the coming of our Lord Jesus Christ : who shall 
also confirm you unto the end, that ye may be 
blameless in the day of our Lord Jesus Christ. 
God is faithful, by whom ye were called unto 
the fellowship of his Son Jesus Christ our Lord. 
1 Cor. i: 4-9. 

Be patient therefore, brethren, unto the com- 
ing of the Lord. Behold, the husbandman 
waiteth for the precious fruit of the earth, and 
hath long patience for it, until he receive the 
early and latter rain. Be ye also patient ; estab- 
lish your hearts : for the coming of the Lord 
draweth nigh. Grudge not one against another, 



THE PKOPHETS. 

COLLATERAL SCRIPTURES. 

brethren, lest ye be condemned : behold, the 
Judge standeth before the door. Take, my 
brethren, the prophets, who have spoken in file- 
name of the Lord, for an example of suffering 
affliction, and of patience. — Jas. v: 7-10. 

(V. 3.) Therefore whosoever heareth these 
sayings of mine, and doeth them, I will liken 
him unto a wise man, which built his house upon 
a rock: And the rain descended, and the 
floods came, and the winds blew, and beat upon 
that house ; and it fell not : for it was founded 
upon a rock. And every one that heareth 
these sayings of mine, and doeth them not, shall 
be likened unto a foolish man, which built his 
house upon the sand: And the rain descended, 
and the floods came, and the winds blew, and 
beat upon that house; and it fell : and great was 
the fall of it. And it came to pass, when Jesus 
had ended these sayings, the people were aston- 
ished at his doctrine : For he taught them as 
one having authority, and not as the Scribes. 
—Matt, vii: 24-29. 

The night is far spent, the day is at hand : 
let us therefore cast off the works of darkness, 
and let us put on the armour of light. Let us 
walk honestly, as in the day ; not in rioting and 
drunkenness, not in chambering and wantonness, 
not in strife and envying. But put ye on the 
Lord Jesus Christ, and make not provision for 
the flesh, to fulfil the lusts thereof. — Rom. xiii: 
12-14. 

Forasmuch then as Christ hath suffered for 
us in the flesh, arm yourselves likewise with the 
same mind : for he that hath suffered in the 
flesh, hath ceased from sin ; That he no longer 
should live the rest of his time in the flesh to 
the lusts of men, but to the will of God. For 
the time past of our life may suffice us to have 
wrought the will of the Gentiles, when we walked 
in lasciviousness, lusts, excess of wine, revellings, 
banquetings, and abominable idolatries : Where- 
in they think it strange that ye run not with 
them to the same excess of riot, speaking evil 
of you : Who shall give account to him that is 
ready to judge the quick and the dead. For, 
for this cause was the gospel preached also to 
them that are dead, that they might be judged 
according to men in the flesh, but live accord- 
ing to God in the spirit. But the end of all 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

things is at hand : be ye therefore sober, and 
watch unto prayer. And above all things have fer- 
vent charity among yourselves : for charily shall 
cover the multitude of sins. — 1 Pet. iv: 1-8. 

(V. 4.) Then the angel that talked with me 
answered and said unto me, Knowest thou not 
what these be ? And I said, No, my lord. Then 
he answered and spake unto me, saying, This is 
the word of the Lord unto Zerubbabel, saying, Not 
by might, nor by power, but by my Spirit, saith 
the Lord of hosts. Who art thou, great 
mountain ? before Zerubbabel thou shalt become 
a plain : and he shall bring forth the head-stone 
thereof with shoutings, crying, Grace, grace, 
unto it. Moreover, the word of the Lord came 
unto me, saying, The hands of Zerubbabel have 
laid the foundation of this house, his hands shall 
also finish it; and thou shalt know that the 
Lord of hosts hath sent me unto you. For 
who hath despised the day of small things ? for 
they shall rejoice, and shall see the plummet in 
the hand of Zerubbabel with those seven ; they 
are the eyes of the Lord, which run to and fro 
through the whole earth. — Zach ix : 5-10. 

For the eyes of the Lord run to and fro 
throughout the whole earth, to show himself 
strong in the behalf of them whose heart is per- 
fect towards him. — 2 Chron. xvi : 9. 

(V. 5.) But now is Christ risen from the 
dead, and become the first-fruits of them that 
slept. For since by man came death, by man 
came also the resurrection of the dead. For as 
in Adam all die, even so in Christ shall all be 
made alive. But every man in his own order : 
Christ the first-fruits ; afterward they that are 
Christ's, at his coming. — 1 Cor. xv: 20-23. 

I give thee charge in the sight of God, who 
quickeneth all things, and before Christ Jesus, 
who before Pontius Pilate witnessed a good con- 
fession ; That thou keep this commandment 
without spot, unrebukable, until the appearing 
of our Lord Jesus Christ : Which in his times 
he shall show, who is the blessed and only Po- 
tentate, the King of kings, and Lord of lords ; 
Who only hath immortality, dwelling in the light 
which no man can approach unto ; whom no 
man hath seen, nor can see : to whom be honor 
and power everlasting. Amen. — 1 Tim. vi: 
13-16. 

3 



THE PROPHETS. ^ 

COLLATERAL SCRIPTURES. 

In whom we have redemption through his 
blood, even the forgiveness of sins ; Who is the 
image of the invisible God, the first-born of 
every creature : For by him were all things 
created, that are in heaven, and that are in 
earth, visible and invisible, whether they be 
thrones, or dominions, or principalities, or pow- 
ers : all things were created by him, and for 
him : And he is before all things, and by him 
all things consist : And he is the head of the 
body, the church ; who is the beginning, the 
first-born from the dead ; that in all things he 
might have the pre-eminence : For it pleased 
the Father that in him should all fullness dwell ; 
And, having made peace through the blood of 
his cross, by him to reconcile all things unto 
himself ; by him, / say, whether they be things 
in earth, or things in heaven. — Col. i: 14-20. 

Then verily the first covenant had also ordi- 
nances of divine service, and a worldly sanc- 
tuary. For there was a tabernacle made ; the 
first, wherein ivas the candlestick, and the table, 
and the shew-bread, which is called the Sanc- 
tuary : and, after the second veil, the taber- 
nacle, which is called the Holiest of all ; which 
had the golden censer, and the ark of the cove- 
nant overlaid round about with gold, wherein 
ivas the golden pot that had manna, and Aaron's 
rod that budded, and the tables of the covenant; 
and over it the cherubims of glory shadowing 
the mercy-seat : of which we can not now speak 
particularly. Now, when these things were thus 
ordained, the priests went always into the first 
tabernacle, accomplishing the service of God: 
but into the second ivent the high priest alone 
once every year, not without blood, which he 
offered for himself, and for the errors of the 
people : the Holy Ghost this signifying, That 
the way into the holiest of all was not yet made 
manifest, while as the first tabernacle was yet 
standing : Which ivas a figure for the time then 
present, in which were offered both gifts and 
sacrifices, that could not make him that did 
the service perfect as pertaining to conscience ; 
Which stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed on 
them until the time of reformation. But Christ 
being come a high priest of good things to 
come, by a greater and more perfect taber- 



18 THE VOICE OF 

COLLATERAL SCRIPTURES. 

nacle, not made with hands, that is to say, not 
of this building ; Neither by the blood of goats 
and calves, but by his own blood, he entered 
in once into the holy place, having obtained 
eternal redemption for us. For if the blood 
of bulls and of goats, and the ashes of a heifer 
sprinkling the unclean, sanctifieth to the puri- 
fying of the flesh ; How much more shall the 
blood of Christ, who through the eternal Spirit 
offered himself without spot to God, purge your 
conscience from dead works to serve the living- 
God ? And for this cause he is the Mediator 
of the New Testament, that by means of death, 
for the redemption of the transgressions that 
ivere under the first testament, they which are 
called might receive the promise of eternal in- 
heritance. For where a testament is, there 
must also of necessity be the death of the tes- 
tator. For a testament is of force after men 
are dead : otherwise it is of no strength at all 
while the testator liveth. Whereupon neither 
the first testament was dedicated without blood. 
For when Moses had spoken every precept to 
all the people according to the law, he took the 
blood of calves and of goats, with water and 
scarlet wool, and hyssop, and sprinkled both 
the book and all the people, Saying, This is 
the blood of the testament which God hath en- 
joined unto you. Moreover, he sprinkled like- 
wise with blood both the tabernacle and all the 
vessels of the ministry. And almost all things 
are by the law purged with blood ; and without 
shedding of blood is no remission. It %vas 
therefore necessary that the patterns of things 
in the heavens should be purified with these; 
but the heavenly things themselves with better 
sacrifices than these. For Christ is not entered 
into the holy places made with hands, which are 
the figures of the true; but into heaven itself, 
now to appear in the presence of God for us : 
Nor yet that he should offer himself often, as 
the high priest entereth into the holy place 
every year with blood of others; For then 
must he often have suffered since the foundation 
of the world : but now once, in the end of the 
world, hath he appeared, to put away sin by the 
sacrifice of himself. And as it is appointed 
unto men once to die, but after this the judg- 
ment ; So Christ was once offered to bear the 



THE PEOPHETS. 

COLLATERAL SCRIPTURES. 

sins of many; and unto them that look for 
him shall he appear the second time, without 
sin, unto salvation. — Heb. ix: 1-28. 

(V. 6.) Use hospitality one to another, with- 
out grudging. As every man hath received the 
gift, even so minister the same one to another, 
as good stewards of the manifold grace of God. 
If any man speak, let him speak as the oracles 
of God ; if any man minister, let him do it as 
of the ability which God giveth: that God in 
all things may be glorified through Jesus Christ; 
to whom be praise and dominion for ever and 
ever. Amen. — 1 Pet. iv : 9-11. 

Now therefore, If ye will obey my voice in- 
deed, and keep my covenant, then ye shall be 
a peculiar treasure unto me above all people : 
for all the earth is mine : And ye shall be unto 
me a kingdom of priests, and a holy nation. 
These are the words which thou shalt speak 
unto the children of Israel. — Ex. xix : 5-6. 

But ye are a chosen generation, a royal 
priesthood, a holy nation, a peculiar people; 
that ye should show forth the praises of him 
who hath called you out of darkness into his 
marvellous light : Which in time past ivere not 
a people, but are now the people of God : which 
had not obtained mercy, but now have obtained 
mercy. — 1 Pet. ii : 9-1 0. 

Now the God of peace, that brought again 
from the dead our Lord Jesus, that great Shep- 
herd of the sheep, through the blood of the 
everlasting covenant, Make you perfect in every 
good work to do his will, working in you that 
which is well-pleasing in his sight, through 
Jesus Christ; to whom be glory for ever and 
ever. Amen. — Heb. xiii : 20-21. 

(V. 7.) I saw in the night visions, and, behold, 
one like the Son of man came with the clouds of 
heaven, and came to the Ancient of days, and 
they brought him near before him. And there 
was given him dominion, and glory, and a king- 
dom, that all people, nations, and languages, 
should serve him : his dominion is an everlast- 
ing dominion, which shall not pass away, and 
his kingdom that which shall not be destroyed. — 
Dan. vii : 13-14. 

But Jesus held his peace. And the high 
priest answered and said unto him, I adjure 
thee, by the living God, that thou tell us whether 



THE VOICE OF 

REVELATION OF ST. JOHN THE DIVINE. 

9. I John, who also am your brother, and 
companion in tribulation, and in the kingdom 
and patience of Jesus Christ, was in the isle 
that is called Patmos, for the word of God, and 
for the testimony of Jesus Christ. 

10. I was in the Spirit on the Lord's day, 
and heard behind me a great voice, as of a 
trumpet, 

11. Saying, I am Alpha and Omega, the 
first and the last : and, What thou seest, write 
in a book, and send it unto the seven churches 
which are in Asia ; unto Ephesus, and unto 
Smyrna, and unto Pergamos, and unto Thya- 
tira, and unto Sardis, and unto Philadelphia, 
and unto Laodicea. 

12. And I turned to see the voice that spake 
with me. And being turned, I saw seven 
golden candlesticks ; 

13. And in the midst of the seven candle- 
sticks one like unto the Son of man, clothed 
with a garment down to the feet, and girt about 
the paps with a golden girdle. 

14. His head and his hairs were white like 
wool, as white as snow ; and his eyes were as a 
flame of fire ; 

15. And his feet like unto fine brass, as if 
they burned in a furnace ; and his voice as the 
sound of many waters. 

16. And he had in his right hand seven 
stars : and out of his mouth went a sharp two- 
edged sword : and his countenance ivas as the 
sun shineth in his strength. 

17. And when I saw him, I fell at his feet 
as dead. And he laid his right hand upon me, 
saying unto me, Fear not ; I am the first and 
the last : 

18. I am he that liveth, and was dead; and 
behold, I am alive evermore, Amen ; and have 
the keys of hell and death. 

19. Write the things which thou hast seen, 
and the things which are, and the things which 
shall be hereafter ; 

20. The mystery of the seven stars which 
thou sawest in my right hand, and the seven 
golden candlesticks. The seven stars are the 
angels of the seven churches : and the seven 
candlesticks which thou sawest are the seven 
churches. 



THE PROPHETS. 1$ 

COLLATERAL SCRIPTURES. 

thou be the Christ, the Son of God. Jesus 
saith unto him, Thou hast said : nevertheless I 
say unto you, Hereafter shall ye see the Son 
of man sitting on the right hand of power, and 
coming in the clouds of heaven. — Matt, xxvi : 
63-64. 

And I will pour upon the house of David, 
and upon the inhabitants of Jerusalem, the 
spirit of grace and of supplication; and they 
shall look upon me whom they have pierced, 
and they shall mourn for him, as one mourneth 
for his only son, and shall be in bitterness for 
him, as one that is in bitterness for his first- 
born. — Zech. xii: 10. 

Immediately after the tribulation of those 
days shall the sun be darkened, and the moon 
shall not give her light, and the stars shall fall 
from heaven, and the powers of the heavens 
shall be shaken : And then shall appear the 
sign of the Son of man in heaven : and then 
shall all the tribes of the earth mourn, and they 
shall see the Son of man coming in the clouds 
of heaven with power and great glory. And 
he shall send his angels with a great sound of a 
trumpet ; and they shall gather together his 
elect from the four winds, from one end of 
heaven to the other. — Matt, xxiv: 29-31. 

Verily I say unto you, That this generation 
shall not pass, till all these things be done. 
Heaven and earth shall pass away : but my 
words shall not pass away. — Mark xiii: 30-31. 

(V. 8.) Keep silence before me, islands ; 
and let the people renew their strength : let them 
come near, then let them speak ; let us come 
near together to judgment. Who raised up the 
righteous man from the east, called him to his 
foot, gave the nations before him, and made him 
rule over kings ? he gave them as the dust to 
his sword, and as driven stubble to his bow. 
He pursued them, and passed safely ; even by 
the way that he had not gone with his feet. 
Who hath wrought and done it, calling the gene- 
rations from the beginning ? I the Lord, the 
first, and with the last; I am he. The isles saw 
it, and feared ; the ends of the earth were afraid, 
drew near, and came. 

For unto us a Child is born, unto us a Son 
is given ; and the government shall be upon 
his shoulder : and his name shall be called Won- 



20 THE VOICE OF 

COLLATERAL SCRIPTURES. 

derful, Counsellor, The mighty God, The ever- 
lasting Father, The Prince of Peace. Of the 
increase of his government and peace there shall 
be no end, upon the throne of David, and upon 
his kingdom, to order it, and to establish it 
with judgment and with justice, from hence- 
forth even for ever. The zeal of the Lord of 
hosts will perform this. — Isa. ix : 6-7. 

(V. 9.) But if the Spirit of him, that raised 
up Jesus from the dead, dwell in you, he that 
raised up Christ from the dead shall also quicken 
your mortal bodies by his Spirit that dwelleth 
in you. Therefore, brethren, we are debtors, 
not to the flesh, to live after the flesh. For if 
ye live after the flesh, ye shall die : but if ye 
through the Spirit do mortify the deeds of the 
body, ye shall live. For as many as are led 
by the Spirit of God, they are the sons of God. 
For ye have not received the spirit of bondage 
again to fear; but ye have received the Spirit 
of adoption, whereby we cry, Abba, Father. 
The Spirit itself beareth witness with our spirit, 
that we are the children of God : And if chil- 
dren, then heirs ; heirs of God, and joint-heirs 
with Christ; if so be that we suffer with him, 
that we may be also glorified together. For I 
reckon that the sufferings of this present time 
are not worthy to be compared with the glory 
which shall be revealed in us. — Rom. viii : 1 1-18. 

(V. 10.) And very early in the morning, the 
first day of the week, they came unto the sep- 
ulchre at the rising of the sun. — Mark xvi: 2. 

Then the same day at evening, being the first 
day of the week, when the doors were shut where 
the disciples were assembled for fear of the Jews, 
came Jesus, and stood in the midst, and saith 
unto them, Peace be unto you. And when he 
had so said, he shewed unto them his hands and 
his side. Then were the disciples glad when 
they saw the Lord. Then said Jesus to them 
again, Peace be unto you : as my Father hath 
sent me, even so send I you. And when he 
had said this, he breathed on them, and saith 
unto them, Receive ye the Holy Ghost. And 
after eight days again his disciples were within, 
and Thomas with them. Then came Jesus, the 
doors being shut, and stood in the midst, and 
said, Peace be unto you. — John xx: 19-26. 

Now concerning the collection for the saints, 



THE PROPHETS. 

I COLLATERAL SCRIPTURES. 

as I have given order to the churches of Galatia, 
even so do ye. Upon the first day of the week 
let every one of you lay by him in store, as God 
hath prospered him, that there be no gatherings 
when I come. — 1 Cor. xvi : 1-2. 

And upon the first day of the week, when 
the disciples came together to break bread, Paul 
preached unto them, ready to depart on the 
morrow ; and continued his speech until mid- 
night. — Acts xx : 7. 

(V. 12.) And thou shalt make a candlestick 
of pure gold ; of beaten work shall the candle- 
stick be made : his shaft, and his branches, his 
bowls, his knops, and his flowers, shall be of the 
same. And six branches shall come out of the 
sides of it, three branches of the candlestick 
out of the one side, and three branches of the 
candlestick out of the other side : Three bowls 
made like unto almonds, with a knop and a 
flower in one branch ; and three bowls made 
like almonds in the other branch, with a knop 
and a flower ; so in the six branches that come 
out of the candlestick. And in the candlestick 
shall be four bowls made like unto almonds, with 
their knops and their flowers. And there shall 
be a knop under two branches of the same, and 
a knop under two branches of the same, and a 
knop under two branches of the same, accord- 
ing to the six branches that proceed out of the 
candlestick. Their knops and their branches 
shall be of the same; all of it shall be one 
beaten work of pure gold. And thou shalt 
make the seven lamps thereof; and they shall 
light the lamps thereof, that they may give 
light over against it. And the tongs thereof, 
and snuff-dishes thereof, shall be of pure gold. 
Of a talent of pure gold shall he make it, with 
all these vessels. And look that thou make 
them after their pattern, which was shewed thee 
in the mount. — Ex. xxv: 36—40. 

(V. 13.) And the angel that talked with 
me came again and waked me, as a man that 
is wakened out of his sleep. And said unto 
me, What seest thou? And I said, I have' 
looked, and behold a candlestick all of gold, 
with a bowl upon the top of it, and his seven 
lamps thereon, and seven pipes to the seven 
lamps which were upon the top thereof ; And 
two olive-trees by it, one upon the right side 



THE VOICE OF 



THE 



PROPHETS. 



21 



COLLATERAL SCRIPTURES. 

of the bowl, and the other upon the left side 
thereof; So I answered and spake to the angel 
that talked with me, saying, What are these, 
my lord ? Then the angel that talked with me 
answered and said unto me, Knowest thou not 
what these be? And I said, No, my lord. 
Then he answered and spake unto me, saying, 
This is the word of the Lord unto Zerubbabel, 
saying, Not by might, nor by power, but by 
my Spirit, saith the Lord of hosts. Who art 
thou, great mountain? before Zerubbabel 
thou sliatt become a plain : and he shall bring- 
forth the head-stone thereof with shoutings, 
crying, Grace, grace, unto it. Moreover, the 
word of the Lord came unto me, saying, The 
hands of Zerubbabel have laid the foundation 
of this house, his hands shall also finish it ; and 
thou shalt know that the Lord of hosts hath 
sent me unto you. — Zech. iv : 1-9. 

And above the firmament that 10 as over their 
heads zvas the likeness of a throne, as the ap- 
pearance of a sapphire-stone : and upon the 
likeness of the throne ivas the likeness as the 
appearance of a man above upon it. And I 
saw as the color of amber, as the appearance 
of fire round about within it ; from the appear- 
ance of his loins even upward, and from the 
appearance of his loins even downward, I saw 
it as it were the appearance of fire, and it had 
brightness round about. As the appearance of 
the bow that is in the cloud in the day of rain, 
so teas the appearance of the brightness round 
about. This was the appearance of the like- 
ness of the glory of the Lord. And when I 
saw it, I fell upon my face, and I heard a voice 
of one that spake. — Ezek. i: 26-28. 

Then I lifted up mine eyes, and looked, and, 
behold, a certain man clothed in linen, whose 
loins were girded with fine gold of Uphaz : 
His body also tvas like the beryl, and his face 
as the appearance of lightning, and his eyes as 
lamps of fire, and his arms and his feet like in 
color to polished brass, and the voice of his 
words like the voice of a multitude. — Dan. x : 
5-6. 

(V. 15.) And, behold, the glory of the God 
of Israel came from the way of the east ; and 
his voice was like a noise of many waters : and 
the earth shined with his glory. — Ezek. lxiii : 2. 



COLLATERAL SCRIPTURES. 

(V. 16.) Listen, isles, unto me, and 
hearken, ye people, from afar ; the Lord called 
me from the womb ; from the bowels of my 
mother hath he made mention of my name. 
And he hath made my mouth like a sharp sword ; 
in the shadow of his hand hath he hid me, and 
made me a polished shaft ; in his cmiver hath he 
hid me ; And said unto me, Thou art my serv- 
ant, Israel, in whom I will be glorified. Then 
I said, I have laboured in vain, yet surely my 
judgment is with the Lord, and my work with 
my God. And now saith the Lord that formed 
me from the womb to le his servant, to bring 
Jacob again to him, Though Israel be not 
gathered, yet shall I be glorious in the eyes of 
the Lord, and my God shall be my strength. — 
Isa. xlix ; 1-5. 

For the word of God is quick, and powerful, 
and sharper than any two-edged sword, piercing 
even to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart. Neither 
is there any creature that is not manifest in his 
sight : but all things are naked and opened unto 
the eyes of him with whom we have to do. 
— Heb.iv: 12-13. 

For as the rain cometh down, and the snow, 
from heaven, and returneth not thither, but water- 
eth the earth, and maketh it bring forth and bud, 
that it may give seed to the sower, and bread 
to the eater ; So shall my word be that goeth 
forth out of my mouth : it shall not return unto 
me void ; but it shall accomplish that which I 
please, and it shall prosper in the thing whereto 
I sent it. For ye shall go out with joy, and be 
led forth with peace : the mountains and the 
hills shall break forth before you into singing, 
and all the trees of the field shall clap their 
hands. Instead of the thorn shall come up 
the fir-tree, and instead of the brier shall come 
up the myrtle-tree : and it shall be to the Lord 
a name, and for an everlasting sign, that shall 
not be cut off. — Isa. lv: 10-13. 

(V. 17.) Grace to you, and peace, from 
God our Father and the Lord Jesus Christ. I 
thank my God, making mention of thee ahways 
in my prayers, hearing of thy love and faith, 
which thou hast toward the Lord Jesus, and 
toward all saints ; That the communication of 



22 THE VOICE OF 

COLLATERAL SCRIPTURES. 

thy faith may become effectual by the acknowled- 
ing of every good thing which is in you in 
Christ Jesus. — Phil, i : 3-6. 

Yet now be strong, Zerubbabel, saith the 
Lord ; and be strong, Joshua son of Josedech, 
the high priest ; and be strong, all ye people of 
the land, saith the Lord, and work : for I am 
with you, saith the Lord of hosts. According 
to the word that I covenanted with you when 
ye came out of Egypt, so my spirit remaineth 
among you : fear ye not. For thus saith the 
Lord of hosts, Yet once, it is a little while, and 
I will shake the heavens, and the earth, and the 
sea, and the dry land; And I will shake all 
nations, and the Desire of all nations shall come : 
and I will fill this house with glory, saith the Lord 
of hosts. The silver is mine, and the gold is 
mine, saith the Lord of hosts. The glory of 
this latter house shall be greater than of the 
former, saith the Lord of hosts: and in this 
place will I give peace, saith the Lord of 
hosts. — Haggaiii: 4-9. 

I saw the tents of Cushan in affliction : 
and the curtains of the land of Midian did 
tremble. Was the Lord displeased against 
the rivers ? ivas thine anger against the rivers ? 
was thy wrath against the sea, that thou didst 
ride upon thy horses, and thy chariots of salva- 
tion ? Thy bow was made quite naked accord- 
ing to the oaths of the tribes, even thy word. 
Selah. Thou didst cleave the earth with rivers. 
The mountains saw thee, and they trembled ; 
the overflowing of the water passed by : the 
deep uttered his voice, and lifted up his hands 
on high. — Hab. iii: 7-10. 

In the day that thou stoodest on the other 
side, in the day that the strangers carried away 
captive his forces, and foreigners entered into 
his gates, and cast lots upon Jerusalem, even 
thou wast as one of them. Thou shouldst not 
have entered into the gate of my people in the 
day of their calamity ; yea, thou shouldest not 
have looked on their affliction in the day of their 
calamity, nor have laid hands on their substance 
in the day of their calamity : Neither should- 
est thou have stood in the cross-way, to cut off 
those of his that did escape ; neither shouldest 
thou have delivered up those of his that did 
remain in the day of distress. For the day of 



THE PROPHETS. 

COLLATERAL SCRIPTURES.' 

the Lord is near upon all the heathen : as thou 
hast done, it shall be done unto thee ; thy re- 
ward shall return upon thine own head. For as 
ye have drunk upon my holy mountain, so shall 
all the heathen drink continually; yea, they 
shall drink, and they shall swallow down, and 
they shall be as though they had not been. 
But upon mount Zion shall be deliverance, and 
there shall be holiness ; and the house of Jacob 
shall possess their possessions. And the house 
of Jacob shall be a fire, and the house of Joseph 
a flame, and the house of Esau for stubble, and 
they shall kindle in them, and devour them; 
and there shall not be any remaining of the 
house of Esau : for the Lord hath spoken it. 
And they of the south shall possess the mount 
of Esau : and they of the plain the Philistines : 
and they shall possess the fields of Ephraim, 
and the fields of Samaria; and Benjamin shall 
possess Gilead. And the captivity of this host 
of the children of Israel shall possess that of 
the Canaanites, even unto Zarephath; and the 
captivity of Jerusalem, which is in Sepharad, 
shall possess the cities of the south. And 
saviours shall come up on mount Zion to judge 
the mount of Esau ; and the kingdom shall be 
the Lord's. — Obadiah, 11-21. 

(V. 18.) Knowing that Christ, being raised 
from the dead, dieth no more ; death hath no 
more dominion over him. For in that he died, 
he died unto sin once ; but in that he liveth, he 
liveth unto God. — Rom. vi : 9-10. 

Blessed he the God and Father of our Lord 
Jesus Christ, which according to his abundant 
mercy hath begotten us again unto a lively hope 
by the resurrection of Jesus Christ from the 
dead. To an inheritance incorruptible, and un- 
defined, and that fadeth not away, reserved in 
heaven for you, Who are kept by the power of 
God through faith unto salvation, ready to be 
revealed in the last time. — 1 Pet. i : 3-5. 

Ye are the light of the world. A city that 
is set on a hill cannot be hid. Neither do men 
light a candle, and put it under a bushel, but on 
a candlestick ; and it giveth light unto all that 
are in the house. Let your light so shine be- 
fore men, that they may see your good works, 
and glorify your Father which is in heaven. — 
Matt, v: 14-16. 



ANNOTATIONS ON THE APOCALYPSE. 



CHAPTER I. 



[Verse I. The Revelation of Jesus Christ] — 
This Revelation is the will of God, made known 
to man by Jesus Christ. God, at sundry times, 
and in divers manners, made known his will to 
mankind, in former ages by the prophets ; but in 
the last times, or Gospel Dispensation, he has 
spoken unto us by his Son. In the Evangelists the 
6um of the doctrines and duties of Christianity are 
Bet forth, as the law of the Church of the living God. 
In the Acts of the Apostles, this law is magnified 
and made honorable, as exemplified in the faith 
and practice of Christians for the space of one gen- 
eration. In the Epistles to the Churches, and to 
individual Christians, the doctrines and duties re- 
quired by these statutes are solved, fully eliminated 
and unfolded, and the whole system completely de- 
veloped in all its requirements, as to the past and 
present: yet one thing more was wanting to com- 
plete the plan of salvation — it was this Revela- 
tion ; to encourage the hopes, to increase the 
faith, and to perfect the love of his people. 

It is true that all Scripture is given by revela- 
tion from God ; but in regard to this book, as in 
all things else, that Christ may have the pre- 
eminence, it is called the Revelation of Jesus 
Christ ; in which the future conflicts of the Church 
on earth, and her eternal joys in heaven are clearly 
foretold. 

[To shew unto his servants things which must 
shortly come to pass] — Here the object of this 
Revelation is also briefly stated in these words. 
His servants are those who fear God and keep 
his commandments ; also called the wise ; the 
children of wisdom, wise virgins, not merely pos- 
sessing the wisdom of this world, but the wisdom 
that is from above, which is first pure, then peace- 
able, gentle, easy to be entreated ; full of mercy 
and good fruits ; without partiality and without 
dissimulation. Hence the servants of God are 
blessed with the Spirit of heavenly wisdom and 
purity, and are therefore called by Christ wise 
virgins. Behold the Bridegroom cometh ! "Watch 
therefore, for ye know neither the day, nor the 
hour, wherein the Son of man cometh. 

[And he sent, and signified it by his angel] — 
All good angels, as well as good men, are the 
servants of God, ready to do his will: yet there 
are some angels as well as men who are more 
eminently his. In all probability this angel is 
Gabriel; an archangel who appeared to the 
prophet Daniel, to unfold the future history of 



the Church and the world : and again he appeared 
to Zacharias, in the Temple at Jerusalem, at the 
time that the promise was made to him, of the 
birth of his son John : and again he appeared to 
the Blessed Virgin Mary, about six months after 
his appearance in the Temple, to announce to her 
the incarnation of Jesus Christ, the most important 
event which ever interested the human race. 

[Unto his servant John] — Who this was, some 
say is not now possible to determine: nor say 
they is it of any vital importance to the Church, 
or the world, that we should know. As well 
might men doubt who wrote the Pentateuch, or 
the prophecy of Isaiah, or the book of Daniel. 
All tradition and history agree, as by common 
consent, that St. John the Evangelist, son of 
Zebedee, and author of the apostolic epistles 
of the New Testament, which bear his name, is 
also author of this Revelation. 

[V. 2. Who bare record of the word of God, 
and of the testimony of Jesus Christ, and of all 
the things that he saw] — John recorded in a 
book, or on parchment, which was likely provi- 
dentially provided for the purpose of preserving 
authentic or correct evidence of the things which 
he saw Christ perform while here in the world, 
and the doctrines which he heard him teach ; and 
in reference to which John remarks in his Gospel, 
"This is the disciple which testifieth these things, 
and wrote these things, and many other signs truly 
did Jesus in the presence of his disciples, which 
are not written in this book ; but these are written, 
that ye might believe, that Jesus is the Christ, 
the Son of God, and that believing ye might have 
life through his name." And in the first epistle 
of John, we have this testimony on the same sub- 
ject ; " And we know that the Son of God is come, 
and hath given us an understanding, that we may 
know him that is true; and we are in him that is 
true, even in his Son Jesus Christ. This is the 
true God, and eternal life. Little children, keep 
yourselves from idols. Amen." 

Now in the Gospel of St. John we are not ex- 
pressly told that he wrote it; but are left to infer 
from indirect and collateral evidence, if we depend 
upon the book itself, that he is the author. How- 
ever, the tradition of the Church, and the united 
voice of history, give St. John the credit of writ- 
ing the Gospel, and the apostolic epistles which 
bear his name. But the testimony that the apos- 
tle and evangelist wrote this book is not merely 

(23) 



ANNOTATIONS. — CHAPTEE I. 



24 

a matter of inference. The proof is direct and 
positive, both from ecclesiastical and profane au- 
thors, as well as from internal and collateral evi- 
dence. In the mouth of two or three witnesses 
every controversy may be settled. 

"Justin Martyr, who lived and wrote about 
forty years after John wrote the Revelation, was 
acquainted with this book, and testifies that it was 
written by the apostle John : for in his dialogue 
with Trypho, he expressly says: 'A man from 
among us, by name John, one of the apostles of 
Christ, in the Revelation made to him, has prophe- 
sied that the believers in our Christ shall live a 
thousand years in Jerusalem, and after that shall 
be the general, and, in a word, the eternal resur- 
rection and judgment of all together:' Eusebius, 
in his Ecclesiastical History, mentions among the 
works or books belonging to Miletus, one of the 
bishops of Sardis, one of the seven churches of 
Asia, about seventy-five years after the book was 
written, ' the Revelation of John ; Ireneus, bishop 
of Lyons, in Gaul, about A. D. 178, who in his 
younger clays was acquainted with Polycarp, 
who was discipled to Christ by the apostle John, 
often quotes this book as 'the Revelation of 
John the apostle of our Lord.' " Finally, I may 
remark, that there was no doubt or difference of 
opinion in regard to the authenticity of this book, 
until men arose in the Church of corrupt minds, 
who despised its doctrines, disbelieved its prom- 
ises, and doubted its prophecies. For further 
testimony of ancient Christians, the reader is re- 
ferred to the excellent work on this subject, by 
Dr. Lardner. 

[V. 3. Blessed is he that readeth] — -Here is an 
implied duty, resting upon all parents, guardians, 
and ministers, to feed the lambs of Christ, by 
teaching them to read, that from their childhood 
they may know the holy Scriptures, which are 
able to make them wise unto salvation, through 
faith in Christ Jesus. But there is a direct duty 
devolving on all the people of God, and all who 
desire to be his, to search the Scriptures, to know 
and do his will, and be blessed and happy for- 
ever. Here the right is given to every individual, 
without distinction, to read and think, and exer- 
cise his own private judgment in regard to the 
promises and prophecies of this book, being re- 
sponsible to God, the Judge of all, for whatsoever 
he may do, whether right or wrong. 

[And they that hear the words of this prophecy] — 
The things which are written belong unto us and to 
our children ; and we are not merely required to 
read individually and privately, but we are to at- 
tend upon the public reading and expounding of 
the words of God, heeding the apostolic injunction, 
" Forget not the assembling of yourselves to- 
gether," for this express purpose, as was the 



manner of all faithful Christians, to hear the 
godly exhortations of each other, lest any be 
hardened through the deceitfulness of sin. And 
so much the more is it necessary to obey this in- 
junction, since faith comes by hearing, and sav- 
ing faith even by hearing the word of God. But 
especially " the words of this prophecy," as it is 
the last and most important of all the words 
given to man by his Creator, Redeemer, Saviour, 
Judge, and Eternal Sovereign. 

[And keepeth the things which are written there- 
in] — The blessing promised in this Scripture is not 
to that man mostly who reads or hears the words of 
God, but specially to all who remember and prac- 
tice the things they have read and heard, and be- 
lieved ; for we are not to be hearers of the word 
only, but doers also ; for that man alone who truly 
does the commandments of God is blessed in his 
deeds. The errors and innovations which have 
corrupted the doctrines and practices of all who 
profess Christianity, have come in openly, or crept 
in unawares, by not keeping the things which are 
written in this hook. This is the book of heav- 
enly aphorisms. It contains the truth under sym- 
bols of a deep double, and sometimes a sevenfold 
meaning. It contains the great problems of di- 
vine truth, which will not be fully solved till the 
night of time is past, and the day of eternity be- 
gins to dawn. And it is thus this book teaches 
the whole duty of man, under the Gospel Dispen- 
sation ; and therefore we are especially enjoined 
to keep the things which are written therein, and 
most solemnly warned not to add to or take from 
the words of the book of this prophecy ; or else 
we shall incur the most awful penalties forever. 

(For the time is at hand] — When every one shall 
receive a just recompense of reward, for keeping 
or neglecting the things which are written in 
this hook. And also the time is at hand when 
the prophecies of this book will begin to be ful- 
filled, and then you will need all the strength, 
courage, and comfort which the words of this 
prophecy will impart. Therefore read, hear, be- 
lieve, remember, obey. Happy will that servant 
be whom his Lord, at the time of his coming, 
shall find so doing. Therefore ye, beloved, build- 
ing up yourselves on your most holy faith, pray- 
ing in the Holy Ghost, keep yourselves in the 
love of God (by keeping his written word), look- 
ing for the mercy of our Lord Jesus Christ unto 
eternal life. 

[V. 4. John to the seven churches in Asia] — 
There were other churches or assemblies of Chris- 
tians in other parts of Asia and the world ; for 
the pious or devout Jews from every nation un- 
der heaven, who were present on the day of Pen- 
tecost, had returned to their homes, carrying 
with them the first-fruits of Christianity as a 



ANNOTATION 

token of its present blessings, and certainty of 
its final triumphs. But these seven churches 
were probably the largest and most important, 
from their localities and other causes, which gave 
them a preference, and made them the most de- 
sirable repositories of the doctrines, promises, 
and prophecies of this book. Moreover, John 
was acquainted with these churches, and in all 
probability had been the means, under God, of 
discipling many of the members of these churches, 
by turning them from their idols and vanities to 
serve Christ. With this verse the dedication of 
this prophecy begins, and in almost the same 
manner of nearly all the prophets of the Jewish 
church. The name of the prophet was prefixed 
to the message which he received from God, to 
give unto the people. Thus : " The vision of 
Isaiah the son of Amos, which he saw concern- 
ing Judah and Jerusalem ; the words of Amos, 
who was among the herdsmen of Tekoa ; the 
word of the Lord came unto Jonah ; and so the 
Revelation of Jesus Christ, which he sent and 
signified to his servant John," is the vision of 
John, which he saw concerning the seven churches 
in Asia, and Mystic Babylon, and the heavenly 
Jerusalem. The Asia mentioned here is what is 
known as Asia Minor, and now belongs to the 
Turkish Empire. It is a peninsula, situated be- 
tween the Euxine or Black Sea on the north, and 
the eastern part of the Mediterranean Sea on the 
south, and having the iEgean Sea on the west. 
The seven churches were situated in seven cities 
in this province, as we shall notice, in the proper 
place, in the Annotations. 

[Grace be unto you] — This form of apostoli- 
cal benediction is used in nearly all the epistolary 
writings of the New Testament, and is a short 
form of solemn prayer to God, that his favor and 
blessings may come to all to whom the writings 
are addressed. 

[And peace] — Is given to us as the result or 
consequence of reconciliation and obedience to 
the divine government; and hence the work of 
righteousness shall be peace, and the effect of 
righteousness, quietness, and assurance forever, 
that this peace shall never be taken away, unless 
we again become rebellious and disobedient. " 
that thou hadst hearkened unto my command- 
ments, then thy peace had been as a river, and thy 
righteousness as the waves of the sea." 

[From him which is, and which was, and which 
is to come] — This language glows with life — life 
now, life past, life to come. — The everlasting ; from 
everlasting to everlasting. This is the most 
complete description of the Eternity of Being that 
the mind of mortals can possibly conceive ! The 
now is a mere stand-point, changed in a moment, 
and all is xoas, or is to come ; all eternity past, 
4 



S. — CHAP TEE I. 25 

or eternity to come ; and he who gives grace and 
peace to his people is this unoriginated, uncrea- 
ted, and everexisting being, the holy and ever 
blessed Jehovah — the Father, the Son and the 
Holy Ghost. 

[And from the seven spirits, which are before 
his throne] — The term, seven spirits, has a three- 
fold meaning: I. It signifies God's complete 
sovereignty, and the perfection of his agencies in 
the government of the whole universe. II. It 
means in thi3 place the seven orders of created 
spirits, which stand before his throne ready to do 
his will, and minister to the heirs of salvation. 
1. Spirits of just men made perfect; 2. Or- 
dinary Angels; 3. Archangels; 4. Cherubim; 
5. Seraphim; 6. Principalities; 7. Powers; all 
sent forth on errands of mercy and love to the 
good, or to rebuke and punish the bad. III. It 
signifies the seven attributes or perfections of God. 
1. He is a pure Spirit ; 2. He is an eternal Spirit ; 
3. He is an almighty Spirit; 4. He is an immu- 
table Spirit ; 5. He is an ever-present Spirit ; 6. 
He is an allwise Spirit; 7. He is an all-sustaining 
Spirit. In this sense we are to understand the 
term, " the Seven Spirits of God," in chap, iv, 
v. 5, of this book. And under this emblematic 
language the Holy Ghost is evidently represented. 
Here, then, we have the holy Trinity set forth in a 
most beautiful order — God the Father is the one 
which is, and which was, and which is to come. 
God the Holy Ghost is that Spirit which is the 
seven spirits of God. God the Son, in his divine 
nature, possesses the eternity of the Father, and 
the perfections of both the Father and the Holy 
Ghost; therefore these three are one God. 

[V. 5. And from Jesus Christ, the faithful 
witness] — Here we have the testimony of Him 
who has spoken unto us in these last times, whose 
human nature was derived from the blessed Vir- 
gin Mary, through the power of the Holy Ghost, 
by which he took our nature, and was tempted in 
all points as we are, yet without sin, being sus- 
tained by the divine nature. He is the Lord our 
righteousness ; he magnified the law and made it 
honorable. And although the divine law is mag- 
nified, enlarged in its requirements, Christ, the 
second Adam, kept it perfectly, as an example 
for us, that we should walk in his steps. The 
ceremonial law made no person perfect, but the 
bringing in of (Christ Jesus) the better hope did, 
by whom we draw nigh to God, for he is the Hope 
of Israel, and the Saviour ; and he is that Hope 
which is within the vail, in whom our hope is 
anchored. Wherefore the ceremonial law served 
as a schoolmaster to train and lead us to Christ 
who is the end of this law for every one which 
believeth in him. He has also shown the moral 
law to be honorable in all its requirements, not 



26 



ANNOTATIONS.— CHAPTER I. 



exacting any more than the subject can perform, 
and hereby showing God to be just in his govern- 
ment, and the justifier of all who believe in the 
testimony of Jesus Christ, the true witness, who 
was firm in his adherence to the truth and duties 
of religion in the letter and the spirit ; wherefore 
it is a faithful saying, and worthy of all accepta- 
tion, that Christ Jesus came into the world to 
save sinners from their sins, and with an ever- 
lasting salvation. 

[The first-begotten of the dead] — In 1 Cor. xv, 
20, Christ is called the first-fruits of them that 
slept. In Col. i, 18, He is called the first-horn 
from the dead ; that is, he is the first one who 
had ever come back from the dominions of death, 
never to return again, that in all tilings he might 
have the pre-eminence ; for it was impossible 
that he should be held by the power of Death, 
for his resurrection was as naturally the result of 
laws known and controlled by him as that the 
birth of a mother's first-horn is the result of 
known laws ; for he is the resurrection and the 
life ; therefore he has full power to produce the 
resurrection of all mankind, and perpetuate their 
life for evermore. Amen. 

In the text before us he is called the first- 
begotten of the dead. He is the first-fruits of 
them that slept in the grave, and came forth in a 
natural resurrection, never to die again ; while 
all others have had some visible cause applied, 
in the sense of a cause producing an effect, to 
resurrect them ; and then sooner or later, return- 
ing back to the dominions of Death. But again, 
Christ is called the first-fruits : And inasmuch as 
the first ripe wheat in the field is evidence that 
the harvest is at hand, and that all will ripen in 
due time; so the resurrection of Christ is the 
emblem of our resurrection, and because he arose 
from the dead, even so shall we also arise from 
the dead. The terms first-begotten, first-born, and 
first-fruits, in Scripture language, signify the chief 
or head: and so in this passage, Christ is the 
chief or conqueror of Death. And the term 
first-begotten is put by apposition with Prince 
of the kings of the earth. That he is the Prince 
of princes : of all, past, present, and to come, who 
has them all under his dominion and control, and 
can dispose of them as he will, and when he will, 
and reward them accordingly as they ma}* - have 
labored to overthrow or establish his kingdom in 
the world. 

[Unto him that loved us, and washed us from 
our sins, with his own blood] — Here our salva- 
tion is ascribed to the love and blood of Christ. 
The love of God in Christ is the producing cause 
of man's salvation ; and the blood of Christ, by 
the grace of God, is the procuring cause; for we 
have redemption through his blood, even the re- 



mission of all our sins. There is no other me- 
dium of access to God, or means of salvation, but 
by Christ and his blood. Therefore, the redemp- 
tion of the soul, with the remission of sins and 
purification from all unrighteousness, is here, as 
in all the New Testament, attributed to the blood 
of Christ shed on the cross for man ; For if the 
blood (which is the life) of bulls, and of goats, 
and the ashes of a heifer sprinkling the unclean, 
sanctifieth to the purifying of the flesh ; how much 
more shall the blood of Christ, who through the 
eternal Spirit, offered himself without blemish to 
God, purify your conscience from dead works to 
serve the living God in spirit and in truth, 
whereof the Holy Ghost is a witness to us. 

[V. 6. And hath made us kings and priests 
unto God and his Father] — Christ had already 
made the apostles kings, declaring that they 
should sit on twelve thrones, judging the twelve 
tribes of Israel. They had already, in the gospels 
and epistles, set forth the laws which were to 
govern men to the end of the world, and by 
which as the rule of action, they were to judge and 
reward, pardon and punish, as kings. And they 
were already priests, officiating according to the 
Ritual dictated by Christ, beseeching man in hia 
name as the only sacrifice for sin, to be reconciled 
to God ; and take the oath of allegiance to his gov- 
ernment, entering into covenant with him by 
baptism, and devoting themselves forever to his 
service. Under the former dispensations, God 
was worshiped representatively ; but now Christ 
has opened a new and living way which he has 
consecrated for us, through the vail, that is to 
say, his flesh, and having therefore, brethren, bold- 
ness or liberty to enter into the holiest by the 
blood of Jesus the high priest, over the house 
of God ; wherefore he is able also to save them 
to the uttermost, that come unto God by him, 
seeing he ever liveth to make intercession for 
them. Let us draw near with a true heart, in 
full assurance of faith, having our hearts sprinkled 
from an evil conscience, and our bodies washed 
with pure water. Let us hold fast the profession of 
faith, without wavering, which we made when we 
received the baptismal water, the emblem of in- 
ward and outward purity ; for he is faithful that 
promised us spiritual baptism, by which our hearts 
are renewed and we are sanctified throughout, soul, 
body, and spirit. And let us consider one another, 
to provoke unto love, and to good works, that we 
may prove our profession of faith to be true and 
sincere, to all who may know us. Not forsaking 
the assembling of ourselves together as the man- 
ner of some is, but meet regularly, and spend the 
time exhorting one another to hold the beginning 
of our confidence steadfast to the end ; and ad- 
monish one another in psalms and hymns and 



ANNOTATION 

spiritual songs ; and so much the more, as ye see 
the day approaching when Christ shall save his 
friends and miserably destroy his enemies. The 
glorious state of the children of God are repre- 
sented under the titles of kings and priests, as 
the highest privileges and prerogatives which can 
possibly exist among men ; and we are all par- 
takers of these without respect of persons. 

[V. 6. To him be glory and dominion] — "We 
are made kings and priests to him, to whom we are 
to ascribe all the glory and salvation of our priestly 
office ; and all the power and wisdom of our 
kingly dominions ; but we are made kings and 
priests unto God, that is, Christ and his Father ; 
therefore Christ is God, and is to be adored for- 
ever and ever, for what he has done, and what 
he has promised to do for his people. 

[Amen] — A word of affirmation and approba- 
tion. So it shall be ; so it ought to be ; the people 
of God will praise him for what he has done for 
them : and they ought to praise him throughout all 
ages, world without end. Amen. 

[V. 7. Behold ! He cometh with clouds] — 
What the prophet saw in vision was before him, 
and he speaks of it as then present, and actually 
taking place: but the meaning is, that he will 
come at the appointed time. That time will come 
so soon, that it is as if it were now ; we all shall 
soon be in a state of being, where there is no 
change of our condition, any more than if the 
Judge had already come and appointed us our 
eternal doom ; for as death finds us, so will the day 
of judgment. — His coming with clouds may have 
a two fold sense. He may use the clouds as the 
chariots of his descent, which we are told posi- 
tively he will, when he returns again to this world ; 
and it may signify, emblematically, the vast mul- 
titude of the heavenly host, who will fill as the 
clouds, all ethereal space, when he shall come 
the second time with all his saints. 

[And every eye shall see him.] — Here the doc- 
trine of the resurrection is most clearly declared ; 
for how can every eye, which signifies every man, 
see him, without there be a resurrection of the just 
and the unjust? The righteous, who had been 
watching and waiting for his coming, shall see with 
joyful eyes, and glad hearts, the king in his beauty 
and glory. While they which have pierced him 
in the world, and wounded him in the house of 
his friends, shall see him whether they will or 
not; because there will be a resurrection of all 
mankind, to receive a just recompense for the 
deeds they have done, whether good or evil. 

[And all kindreds of the earth shall wail be- 
cause of him] — If they have been of those who 
despised, peirced, and rejected him : for he is no 
respecter of any man or nation, but will reward 
every one according to his works. 



S. — CHAPTER I. 27 

[Even so Amen] — Justice and judgment be- 
long to God : it is impossible for him to lie ; 
whatever he has promised to the good or bad, 
is true ; and it will be so ; and it ought to be so : 
and his justice requires that it shall be so. There- 
fore the wicked shall go away into everlasting pun- 
ishment; and the righteous shall enter into life 
eternal, where there is no more pain, nor sorrow, 
nor death : and there shall be no more curse ; for 
the causes which produced all these shall have 
passed away with the old heavens and the old earth. 

[Y. 8. I am Alpha and Omega] — This is an 
aphorism or proverbial form of speech, used 
among the ancients, and signified from first to 
last, from the beginning to the end : as applied 
here to Christ, it signifies his eternity of being. 
I am from eternity to eternity. "It is worthy of 
remark," says Dr. Clark, "that as the union, of 
aleph and tau, in the Hebrew, make ath or et, which 
the Rabbins interpret, of the first matter out of 
which all things were formed ; so the union of 
Alpha and Omega in the Greek, make the verb 
AO, I breathe, and may very properly, in such a 
book of symbols, point out him, in whom we live, 
and move, and have our being : for having formed 
man out of the dust of the earth, he breathed into 
his nostrils the breath of life, and he became a 
living soul. And it is by the inspiration or 
inbreathing of his Holy Spirit, that the souls of 
men are now quickened, made alive from the dead, 
and fitted for eternal life. Here our Lord claims 
the unequivocal attributes of divinity, by declar- 
ing most positively the eternity of his being, and 
omnipotence of his power." 

[V. 9. I John, who am also your brother] — ■ 
ISTot merely a Christian friend, or your Christian 
friend ; but your brother : what a world of mean- 
ing is in these household words, brother and breth- 
ren. Let us drop the cant phrase " my Chris- 
tian friends," and go back to apostolic simplicity, 
affection, and custom ! Although John was so 
highly favored of God, and so much despised by 
Satan, he was still a Christian brother, begotton of 
God to a living hope, by the resurrection of Jesus 
Christ, and although banished from them, still 
belonging to the great family of true believers, 
and was heir with them to the same heavenly 
inheritance, reserved in heaven for all who love 
the Lord Jesus Christ in sincerity. 

[Companion in tribulation] — Suffering a deep, 
heartfelt sorrow for them, and they for him, who 
were afflicted by the same persecuting power 
which had banished him to a lonely island of the 
sea. The relation of brother is as lasting as life ; 
and that of Christian brethren to eternal life. 
But that of companion may be for a short time 
only; and especially was this true in the early 
ages of the Church, with those who were com- 



ANNOTATIONS. — CHAPTER I. 



28 

panions in tribulation for Christ. But the sor- 
rows that come to the Christian in this life, shall 
come to his rescue and hasten him home, where 
he shall join the general assembly and Church 
of the first-born, which are written in heaven — 
those souls who arose immediately after Christ's 
resurrection, and went with him at the time of 
his ascension unto the city of the living God, the 
heavenly Jerusalem. And for our comfort we 
are told that after Christ's resurrection, which 
was the first-fruits of them that slept, that " the 
graves were opened, and many bodies of the 
saints which slept arose, and came out of the 
graves, after his resurrection, and appeared unto 
many, and went into the holy city " — that is, the 
heavenly Jerusalem — and these saints evidently 
compose the Church of the first-born, which are 
written in heaven, and were taken to heaven by 
Christ as his first-f ruits, and which he will bring 
with him at his appearing and kingdom ; that is, 
to compose a part of his kingdom forever. 

[In the kingdom] — For we are fellow-heirs 
with the royal priesthood, and joint heirs with 
Christ Jesus to an eternal kingdom ; for if we 
suffer with him, we shall also reign with him, 
world without end. Amen. 

[The isle that is called Patmos] — This island 
is situated in the iEgean Sea, between the island 
of Icaria and the promontory of Miletus. It is 
now called Pactino, Patmol or Palmosa. It has 
derived its principal celebrity from being the 
place to which St. John was banished by one of 
the Roman emperors, about A. D. 100. There 
is a Catholic convent on the island, situated on a 
beautiful hill, and well fortified, and dedicated to 
St. John the apostle. It is a barren island, pro- 
ducing very little grain of any kind, but abound- 
ing in quails, pigeons, rabbits, snipes, turtles, 
etc. The whole island is about thirty miles in 
circumference. 

[For the word of God, and the testimony of 
Jesus Christ] — Indicted, prosecuted, condemned, 
and banished by a Roman emperor, for no crime, 
but simply for preaching the Gospel of the Son 
of God and the doctrines of his religion, in dem- 
onstration and power of the Holy Ghost ; and as 
faith comes by hearing, even by hearing the word 
of God, especially when thus preached, he was 
instrumental in converting sinners to the Lord 
Jesus Christ. And there is a power still in the 
world, called bigotry or false religion, that would 
do the same, for it is the same if it had the 
power of by-gone ages. But, thank God, the 
conflict of ages has weakened its power ; yet 
there is still a lingering, heartfelt malice against 
all who contend that " the word of God and the 
testimony of Jesus Christ" are a sufficient and 
perfect rule for our faith and practice, without the 



I aid of human traditions. Yes ; for a disbelief 
of her human doctrines, and a disregard of her 
commandments of men which she teaches, are 
of more importance than the counsels or com- 
mandments of Jesus Christ: she would indict, 
prosecute, and condemn you for no other crime, 
as guilty of blasphemy or treason against God 
and man ; and you would be banished or burned, 
as the host of martyrs whom this mystic Babylon 
hath slain ; and for no other crime than that they 
would not believe in these doctrines — such as 
baptismal regeneration, transubstantiation, priest- 
ly absolution, unconditional election and repro- 
bation, purgatory, supererogation, etc. ; all these, 
and many more of a like nature, Babylon teaches, 
and requires men to believe ; and those who will 
not believe and obey her, she denounces as if 
they were doomed to eternal damnation : " But 
I say unto you, my friends, Be not afraid of them 
that kill the body, and after that have no more 
that they can do ; But I will fore-warn you whom 
ye shall fear; Fear him, which after he hath 
killed hath power to cast into hell ; yea, I say 
unto you, Fear him." 

[V. 10. I was in the Spirit on the Lord's 
day] — The Spirit of glory and of God rested 
upon him, overshadowing him as the Shekinah 
did the Tabernacle in the wilderness, and in 
like manner as on the day of Pentecost ; and he 
was under its influence on the Lord's day, and 
prepared thereby to deliver to the Church, through- 
out all ages to come, the wonderful things which 
were thus made known to him by the Spirit of 
Prophecy. The term Lord's day, is internal evi- 
dence that this book was not written until some 
time subsequent to the resurrection of our Lord ; 
for it is reasonable to suppose that the Church 
must have become quite extensive in her influ- 
ence before they could, by common consent, have 
dedicated and observed this as the Lord's day, in 
commemoration of his resurrection, and for the 
purpose of observing the ordinances of his Gos- 
pel, and instructing men in the doctrines and du- 
ties of the kingdom of heaven. However, Christ 
honored this day, and sanctioned its religious 
observance, that in this, as in all things else, he 
might have the pre-eminence ; for he is Lord 
also of the Sabbath day, which he declares was 
made for man ; for the whole race, in all climes 
and conditions and ages. This is the Christian 
Sabbath, or first day of the week, and has taken 
the place of the Jewish Sabbath, and is as bind- 
ing in its obligations, the same laws applying to 
it among true Christians throughout the world. 

[I heard behind me a great voice as of a trum- 
pet] — How sudden and unexpected, like all the 
calls of Divine Providence, must this voice have 
been ! John felt the divine influence, and, like 



ANNOTATIONS. — CHAPTER I. 



Daniel or David was meditating upon the wonder- 
mi ministrations of providence and grace as set 
forth by Moses and the prophets of a bygone dis- 
pensation. Thus prepared by deep meditation, 
and awakened by the thrilling and thundering 
sound of a trumpet, waxing louder and louder, 
Moses received the law on Mount Sinai, written 
upon two tables of stone : so under very similar cir- 
cumstances, John received this Revelation. 

[V. 11. I am Alpha and Omega, the first and 
the last] — This appears to be a tautology, and the 
whole clause is wanting in a great number of 
ancient MSS. and versions of different languages. 
Griesbach, who is generally considered among the 
very best authorities, has left it out of the test. 

[Saying what thou seest write in a book] — The 
things which are shown thee in the visions which 
thou shalt see, and the things which shall be told 
thee ; for they are to guide, instruct, and comfort 
my people until I come to reign with them, instead 
of suffering with them. 

[Send it unto the seven churches] — The sending 
of this book to the seven churches, has a two-fold 
meaning. It was to be sent to the seven churches, 
the names of which immediately follow. And as 
the number seven is the symbol of perfection or 
completeness, it was to be the treasure of the entire 
Church, in all her trials and conflicts ; and the 
unchanging and unchanged monument of the 
manifold wisdom of her adorable Lord, and the 
constant token of her final and joyful triumph, 
when the Bridegroom shall return, and receive the 
Bride to himself. 

[Ephesus] — This was an important seaport town, 
situated on the shore of the JSgean Sea, in the dis- 
trict of Ionia, in Asia Minor, and the nearest to 
Patmos, of any of the churches named. This is 
the order of the divine economy. Begin at home, 
with thyself, thy family, thy city, thy neighbors, 
thy country, then the whole world : for its offer is 
to all ; and its benefits for all ; and none are ex- 
cluded, only by their own willful neglect or rejec- 
tion of the Gospel. 

[Smyrna] — Situated on the shore of the ^Egean 
Sea, is the largest and richest city of Asia Minor, 
and is noted for its plagues and earthquakes. In 
one of its earthquakes, in 1688, the rock on which 
the city castle was standing, opened, and swal- 
lowed the castle and five thousand persons ! It 
is a beautiful city, and supposed to contain about 
two hundred thousand inhabitants, consisting of 
Greek Christians, Roman Catholics, Jews, Moham- 
medans, and a few Protestants. It is now known 
by the name of Ismir. 

[Purgamos] — A city in the province of Jfysia, 
in Asia Minor, situated on the river Caicus, and 
is now called Purgamo, and Burgamo. Noted 
as the royal residence of Eumenese, brother of 



29 

Attalus Philadelphia, and the Attalian kings ; and 
for its fine parchments, and magnificent library, 
containing two hundred thousand volumes. 

[Thyatira] — A city of the province of Notalia, 
in Asia Minor, on the banks of the river Hermus, 
surrounded by a beautiful plain, about 18 miles 
wide. Remarkable ancient inscriptions have been 
found among the ruins of this place. It is now 
called by the inhabitants Akissat or Akkissar. 

[Sardis] — A town also of the province of Notalia, 
about forty miles east of Smyrna. It is built on 
the side of Mt. Timolus, and was the royal resi- 
dence of the noted Lydian Kings. Here rich 
Croesus reigned. But it is now a poor inconsider- 
able village, known by the name of Sart or Sardo. 
Thus passes the glory of the world. 

[Philadelphia] — Also a city of Notalia, situated 
on the plain, between the river Cogamus, and 
Mt. Timolus. It is stated in history, that it was 
founded by Attalus Philadelphus, brother of Eu- 
menese, from which it derived its ancient name: 
it is now called Attala-sheker, and is about forty 
miles south-east of Smyrna. 

[Laodicea] — A city of Phrygia in Asia Minor, 
on the banks of the river Lycus. It was at first 
called Diaspolis, or the city of Jove, or Jupiter. 
It was built by Antiochus Theos, and named after 
his consort, Laodicea. (See Dr. Adam Clarke.) 

[V. 12. And I turned to see the voice that 
spake with me] — This is a figure of speech, 
called in rhetoric a metonomy, and seldom met 
with. But as this book is so very figurative, 
we shall do well to watch for its true meaning 
under symbols, metaphors, parables, or allegories, 
rather than in plain, simple language. Therefore 
we are to understand that he turned around to see 
the person from whom the voice came. 

[Seven golden candlesticks] — It should be trans- 
lated seven golden lamps, and would thereby be 
literally correct, and analogous to the parable of 
the lamps of the ten virgins. However, this trans- 
lation, as it is in the common version, seems to 
seize upon the true sense of the text ; for the light 
here has reference to a stationary use, as in the 
Tabernacle and Temple: so in the Christian 
Church, its individual members are its lamps or 
candlesticks; and being gathered together into one 
assembly, or church, form a most beautiful and 
perfect group, represented by the seven golden 
candlesticks. As each candlestick was to receive 
and reflect light, so of each member of the church. 
And as each candlestick was golden, to signify its 
value, and inward purity, and outward beauty, so 
there must be an inward and outward purity of 
each member of the Church, to give it a golden 
value. These seven candlesticks, represent the 
seven churches in Asia, which were situated in 
relation to each other, very much after the order 



30 ANNOTATIONS 

of the seven candlesticks in the Tabernacle, in 
which the love of God was continually burning, 
and the light of God continually shining. As 
we have already remarked, seven is the symbol 
of perfection or completeness ; and therefore 
these seven candlesticks represent assemblies or 
churches composed of individual Christians in all 
times and ages. Away with the doctrine, that 
the Church is not composed of individual Chris- 
tians ; but that it is an indescribable, and indefin- 
able something, called the Church. 

[V. 13. Like unto the Son of man clothed with 
a garment down to the feet] — John was doubtless 
perplexed at the first interview to determine who 
it was that he saw ; yet he was well aware that 
the person who stood before him was like unto the 
Son of man, with whom he was most intimate 
while he sojourned among men, clothed in our 
common humanity, so that he felt an inward as- 
surance that it was our blessed Lord, whom he had 
seen at different times in his glorified person. 
There are stranger things in regard to the relations 
which exist between the living and the dead ; be- 
tween the inhabitants of heaven and earth ; their 
power of visiting and revisiting, and changing or 
suspending the known laws of matter, than our 
dark philosophy has ever dreamed of, or ever 
would have known without this Kevelation. Here 
Christ comes all the way from heaven, the me- 
tropolis of the universe, clothed in garments down 
to his feet, girt with a golden girdle, the emblem 
of his regal power and sacred dignity, like the 
Jewish high priest in his sacerdotal robes. But 
Jesus Christ is our High Priest, even in heaven. 
He is still discharging the priestly office as the 
high priest of our profession before the throne of 
God ; and he is the only priest in the universe of 
God that can forgive sins ; and there are no other 
priests in this world now, who are Christ's, in the 
sense of an order of men in his Church ; for all 
Christians, without distinction, are priests to pre- 
sent their sacrifices of prayer, praise, and thanks- 
giving from a broken and contrite heart, to God 
by Jesus Christ our Great High Priest, who ever 
liveth to make intercession for them before the 
throne of God, who bring their sacrifices to him, 
by Jesus Christ, the only High Priest, and the 
only name under heaven among men whereby we 
can or must be saved. Away with your order of 
priests ; Christ never ordained any such an order 
for this dispensation. God is not worshiped rep- 
resentatively or by proxy, but directly and indi- 
vidually by every soul of man, who must come as 
his own priest, or priest for himself, and offer his 
sacrifice ; offer himself to our Great High Priest, 
the Lamb of God, who taketh away the sin of the 
world, and who gives this honor to none other, 
further than to make them the instruments in his 



. — CHAPTER I. 

hand in directing men to this all-atoning Lamb 
and High Priest, who is a merciful and faithful 
high priest, and able, and ready, and willing to 
absolve all our sins the very moment we repent 
and fully trust in his promises, believing that he 
will in nowise cast off any who come to him for 
salvation. 

[V. 14. His head and his hairs were white 
like wool, as white as snow] — Here are two em- 
blems used : white wool is the emblem of wisdom ; 
with him are treasured up all the treasures of wis- 
dom and knowledge. White wool is also the 
emblem of eternity ; he is the same in all his at- 
tributes, yesterday, to-day, and forever. Snow is 
the emblem of perfect purity : pure in all the 
purposes of his priesthood ; pure in all his teach- 
ings ; and pure and true in all the promises of his 
word. Therefore, he is perfectly pure ; infinitely 
wise, and eternally the same in his government 
of the universe. This whiteness about the head 
was certainly occasioned by the out-beaming rays 
of light, manifesting itself from the embodied 
Deity, as at the time of his transfiguration in the 
holy Mount, when his clothes were whiter than any 
fuller on earth could whiten them, and his face 
did shine as the sun. 

[His eyes were as a flame of fire] — The eye is 
the emblem of watchfulness and vigilance ; but, 
being like fire, is an emblem used to denote the 
all-pervading nature of the divine knowledge. 
Fire pervades all things ; so does the divine 
knowledge. All things lie open before him. 
Nothing can escape his notice. How shall we 
escape, then, if we refuse him and neglect his 
great salvation. Jesus Christ is represented in 
this book under three titles : 1. The High Priest, 
passed into the heavens for us. 2. The True Wit- 
ness or Prophet, to teach us by his word and 
spirit. 3. He is the King of kings, and of his 
dominion there is no end. 

[V. 15. His feet like unto fine brass]— In fig- 
urative language, the feet represent the founda- 
tion ; and they, being like fine brass, indicate the 
stability of his government and the permanence 
of his kingdom. Fine brass, mentioned in the 
Old Testament, was more precious or valuable 
than gold, and was considered the most durable 
of all metallic substances. But the process of 
compounding it is now numbered among the lost 
arts ; therefore, the value and durability of this 
metal are just emblems of the value and dura- 
bility of his kingdom, which is everlasting, and 
of his dominion which shall have no end. The 
melting of copper with its compounds, to make 
brass, gives a glowing flame, the most intensely 
vivid that can be imagined. His feet of fine brass, 
" as if* they burned in a furnace of brass," is a 
figure of speech, the propriety and accuracy of 



ANNOTATION 

which, none conld doubt, and every one must 
feel, who has ever viewed such a furnace. 

[His voice as the sound of many waters] — The 
voice is the emblem of authority, and waters of 
purity and comfort. There was a power, purity, 
comfort, and resistless energy in his voice, like the 
noise of convergent waters from half a continent, 
pouring over a mighty cataract, which none could 
resist or turn from its course in its tremendous 
thnnderings and onward way : so of the voice or 
word of him who taketh up the isles as pebbles, 
and holdeth the waters of the seas in the hollow 
of his hand ; it shall not be stopped in its course ; 
it shall accomplish that which he pleases ; it shall 
be his instrument, as the rain and the snow from 
heaven, to purify and refresh mankind; and it 
shall prosper in the thing whereunto he shall send 
it; it shall give moral strength, health, and com- 
fort to the nations, and none can stop it in its on- 
ward course. His voice or word is as the river 
of life, healthful, refreshing, cleansing, comforting ; 
therefore, the sound of his voice or word is as the 
river, the streams whereof make glad the city of 
God. 

[V. 16. In his right hand seven stars] — The 
seven stars are said to be the seven angels, mes- 
sengers, or ministers of the seven churches. But 
as seven is the number of perfection, it is an em- 
blem of the whole ministry of the Church through- 
out all ages. And whoever hears a faithful 
minister, hears Christ, and whoever despises a 
faithful minister, despises Christ and his counsels 
of grace. They are all stars borrowing their 
light from the Sun of Righteousness. They can 
do nothing without him to enlighten, direct, and 
bus tain them. Therefore, they are held in his 
right hand ; which shows that they are under his 
special Providence and powerful protection, ac- 
cording to his promise. Lo : I am with you al- 
ways, even unto the end of the world. 

[Out of his mouth went a sharp two-edged 
sword] — -The sharp sword, with two edges, is an 
emblem of the strict justice, in the administration 
of the Divine government. It also represents the 
word of God, which is called the sword of the 
Spirit, the instrument, or means used by the Holy 
Ghost, in the awakening, converting, and saving 
sinners, according to the gospel system. And 
hence it is contained in the Scriptures "The word 
of God is quick and powerful, sharper than any 
two-edged sword, piercing even to the dividing 
asunder of soul and spirit." And especially is it 
so, when in the hand of the Spirit, and used for 
the destruction of sin. 

[And his countenance was as the sun, shining 
in his strength] — This is the emblem of all bless- 
ings, and is analogous to that expression of the 
Psalmist, speaking in his simple, yet beautiful 



S. — CHAPTEK I. 31 

style, " The Lord God is a sun, and a shield : he 
will give grace and glory : and no good thing 
will he withhold from them who walk uprightly." 
As the sun shines in the morning, and more and 
unto the perfect day ; so the Gentiles are to come 
to Christ, and the kingdoms of the world to the 
brightness of his rising. His face was as the sun 
in the brightest summer day, when there are no 
clouds to obscure his splendor. We have the 
promise that we shall see light in his light ; that 
is, we shall enjoy the light of his countenance. 
Therefore, " Let them that love him be as the sun, 
when Tie goeih forth in his might." 

[V. 17. I fell at his feet as dead] — So over- 
whelming was the sight of such glorious majesty, 
that it was more than the apostle could bear, and 
he fell down, insensible to all surrounding ob- 
jects, as men have seen and known of hundreds 
in these last days. It is my own experience, and 
I must say with St. John, I have known those 
who fell at his feet as dead ! But the right hand, 
and the cheering voice of him who is the resur- 
rection and the life, gave him power and comfort 
for the work which he was to perform. But some 
are ready to say of all such powerful influences, 
which a sense of our unworthiness, and the mani- 
festation of the Divine presence produces over 
the mind and body, that it is "animal excite- 
ment." " It is mere human excitement." Our 
physical system is influenced by the power of the 
Holy Ghost, at the time of our conversion and 
sanctification ; and at all times when the Spirit 
of Glory and God dwells specially in us, or mani- 
fests himself to us in any unusual manner. 
Away with this doctrine, that all such influence 
is mere animal excitement, the result of a heated 
imagination ; or the offspring of a very weak 
mind. What will such do with Paul, Daniel, and 
John ? 

[V. 18. I am he that liveth, and was dead, 
and behold ! I am alive forever more. Amen.] 
— I am the fountain of life : yet I died for man, 
and by the grace of the Father, I tasted death for 
every man. And having arisen from the dead, 
I shall die no more; for death hath no more 
dominion over me. Therefore I am alive forever 
more. Amen. It ought to be so. It will be so ; 
and it shall be so ; for I have the keys of death 
and the grave ; so that I can destroy the living 
and raise the dead ; therefore I am the resurrec- 
tion and the life. The key is the emblem of 
power and authority, and denotes the power of 
Christ over life, death, and hell; for all power 
in heaven and earth is his ; for he is the Al- 
mighty. 

[V. 19. Write the things which thou hast 
seen] — So that it may be kept as indisputable 
documentary evidence, to which nothing is to be 



32 ANNOTATIONS 

added, and from which nothing is to be taken. 
The time will come, when all these things will be 
of general and special use to the Church ; and so 
much the more, as men of corrupt minds will 
come in among you, and teach the traditions of 
men, as more binding than the commandments 
of God. And by their tradition, they will turn 
men away from the simplicity of the Gospel, and 
corrupt, if possible, the doctrines, which declare 
the duties and practices of all who are called 
Christians. Therefore have these things carefully 
recorded, and I will see to it, that they shall be 
preserved, so that if men do not teach according 
to the written testimony, it is because there is no 
light nor truth in them. 

[V. 20. The mystery of the seven stars, which 
thou sawest in my right hand, and the seven golden 
candlesticks] — Here follows the explanation of 
these ; and it is worthy of our notice, that, as 
mysterious or allegorical as this book is, that on 
close observation we shall find that all the sym- 
bols, emblems, parables, or allegorical relations 
and representations, have their foundation in 
Something real in life, or nature, or fact, or cus- 
tom, or general opinion, and from which a grand 
and sublime moral is drawn, for the instruction of 
mankind. We will close our annotations on this 
chapter with a few practical remarks in regard to the 
principles or doctrines expressed or implied in it. 

1. We have the existence of God, his eternity, 
his royal and sacerdotal sovereignty, his almighty 
power, his immutability, the trinity in unity : 
in a word, the indescribable and incomprehensible 
perfections of God ; the atonement and salvation 
of man by the blood of Jesus Christ. The resur- 
rection and eternal life exemplified in Jesus Christ 
the first begotten, the first born, and the first 
fruits, our head and representative in heaven. 
The promise of the constant comfort, light, power, 
and fellowship of the Holy Ghost to be with the 
Church forevermore, to enlighten, direct, and sus- 
tain all her members, individually and collectively. 
The doctrine of the resurrection, both of the just 
and the unjust, of a general judgment, and ever- 
lasting rewards of the righteous, and eternal pun- 
ishment of the finally impenitent. 

2. But to be more particular on the closing- 
verse, the seven stars may allude to the seals of 
different officers of royal governments, each of 
whom had his own peculiar sea So in the 
divine government, every man has his own pecu- 
liar office and work, which should bear his own 
peculiar seal or impress. Every man should be 
himself, do his own work, maintain his own indi- 
viduality, as the stars, and yet keep the unity of 
the Spirit, and, like the stars, though differing in 
glory, we shall be like them, enlightened, directed, 
and sustained in all our course by the right hand 



. — CHAPTER I. 

of power, and make a glorious, heavenly system. 
The stars are to shine in the dark ; so we are to 
shine in the darkness of this world, in the midst 
of a crooked and perverse generation, wherein we 
shine as lights. Stars are continually traveling 
on over the world ; so Christians, and especially 
ministers, are to go over all the world, to cause 
the light of the Gospel to shine among all men : 
for ye are the light of the world ; go forth as chil- 
dren of the light. 

3. The churches are represented under the simil- 
itude of lamps or candlesticks. The lamp or 
candlestick is not light in itself; so of the Church, 
individually or collectively. The lamp must 
receive the oil, and the wick, and the fire / for 
it is merely an instrument for this purpose ; and 
then it must be kept in a condition and position 
to give or reflect that which it has first received ; 
so no individual Christian, or church, has, in 
itself, either the oil of divine grace, the wick of 
divine truth, or the fire of divine light, love and 
glory. The individual Christian, (for it is these 
which compose the Church,) must receive all di- 
rectly from Christ the Head, else they can dis- 
pense neither light nor life to others, or enjoy 
these themselves. 

4. The ministers of the Gospel are as signets 
or seals set in rings, and worn upon the right 
hand of Jesus Christ. He uses them to stamp 
his Truth, to accredit his word, and give currency 
to his royal proclamation in the Gospel. But as 
a seal can do nothing of itself, unless applied or 
used by a wise power to direct it ; so the minis* 
ters of Christ can do no good, seal no truth, im- 
press the image of Christ on no soul, unless the 
Sovereign Owner, by the Holy Ghost, condescend 
to use them for this purpose. 

5. In vain does any Church pretend to be tlie 
Church of Christ, if it reflect no light ; that is, 
if souls are not spiritually illuminated, quickened 
into life, converted from their sins, bearing the 
impress, and reflecting the image of Christ. If 
Jesus is in the Church, its light will shine from 
him, clearly, directly, and powerfully ; and will 
be reflected in like manner from all its true mem- 
bers, and sinners will be converted unto him ; 
and the members of that Church will be children 
of the light, and walk as children of the light and 
of the day, and there will be no occasion of stum- 
bling in them. 

6. Finally, how careful should the ministers of 
Christ be to proclaim or teach nothing as truth 
but what is according to the written law and tes- 
timony, which comes with the divine impress of 
their Master. They should take heed to them- 
selves, as well as to the doctrines they teach, and 
the flock which they feed, lest, after having 
preached to others, they make shipwreck of the 



ANNOTATIONS.— CHAPTER I. 



faith, and should 1)6 castaways / lest God should 
say uiito them as he said to Coniah — " As I live, 
saith the Lord, though Coniah, the son of Jeho- 
akim, were the signet upon my right hand, yet 
would I pluck thee thence." On the other hand, 
if they be faithful, their labor in the Lord shall 
not be in vain ; and they shall he saved. He that 
toucheth them, saith the Lord, toucheth the apple 
of mine eye; I will reprove kings for their sakes, 



33 

and none shall be able to pluck them out of my 
hand. They are angels and ambassadors from the 
court of Heaven ; their persons are sacred ; they 
are the messengers of the Churches, and the 
glory of Christ ; and should they lose their lives 
for his sake, it will be only a release from service 
the sooner to depart and be with Christ, in the 
glorious mansions he has gone to prepare in the 
city of the New Jerusalem ! 



THE YOICE OF THE PKOPHETS. 



34 

REVELATION. 

CHAPTER II. 

What is commanded to be written to the angels, that is, 
the ministers of the churches of 1. Ephesus, 8. Smyrna, 
12. Pergamos, 18. Tfiyatira : and what is commended, 
or found wanting in them. 

1. Unto the angel of the church of Ephesus 
write ; These things saith he that holcleth the 
seven stars in his right hand, who walketh in the 
midst of the seven golden candlesticks ; 

2. I know thy works, and thy labour, and thy 
patience, and how thou canst not bear them which 
are evil; and thou hast tried them which say 
they are apostles, and are not ; and hast found 
them liars : 

3. And thou hast borne, and hast patience, 
and for my name's sake hast laboured, and hast 
not fainted. 

4. Nevertheless, I have somewhat against 
thee, because thou hast left thy first love. 

5. Remember therefore from whence thou 
art fallen, and repent, and do the first works ; 
or else I will come unto thee quickly, and will 
remove thy candlestick out of his place, except 
thou repent. 

6. But this thou hast, that thou hatest the 
deeds of the Nicolaitanes, which I also hate. 

7. He that hath an ear, let him hear what 
the Spirit saith unto the churches ; To him that 
overcometh will I give to eat of the tree of life, 
which is in the midst of the paradise of God. 

8. And unto the angel of the church in 
Smyrna write ; These things saith the first and 
the last, which was dead, and is alive ; 

9. I know thy works, and tribulation, and 
poverty, (but thou art rich,) and I Jcnoiv the 
blasphemy of them which say they are Jews, 
and are not, but are the synagogue of Satan. 

10. Fear none of those things which thou 
shalt suffer : behold the devil shall cast some of 
you into prison, that ye may be tried : and ye 
shall have tribulation ten days : be thou faithful 
unto death, and I will give thee a crown of life. 

11. He that hath an ear, let him hear what 
the Spirit saith unto the churches ; He that 
overcometh shall not be hurt of the second 
death. 

12. And to the angel of the church in Per- 
gamos write ; These things saith he which hath 
the sharp sword with two edges. 



COLLATERAL SCRIPTURES. 

(V. 2.) For the Lord knoweth the way of 
the righteous: but the way of the ungodly 
shall perish. — Ps. i : 6. 

But he knoweth the way that I take : when 
he hath tried me, I shall come forth as gold. My 
foot hath held his steps : his way have I kept, 
and not declined. Neither have I gone back 
from the commandments of his lips; I have 
esteemed the words of his mouth more than my 
necessary food. — Job, xxiii : 10-12. 

Beloved, believe not every spirit, but try the 
spirits whether they are of God ; because many 
false prophets are gone out into the world. Here- 
by know ye the Spirit of God: Every spirit 
that confesseth that Jesus Christ is come in the 
flesh, is of God : And every spirit that confes- 
seth not that Jesus Christ is come in the flesh, 
is not of God : and this is that spirit of anti- 
christ, whereof ye have heard that it should 
come ; and even now already is it in the world. 
Ye are of God, little children, and have over- 
come them : because greater is he that is in you, 
than he that is in the world. They are of the 
world : therefore speak they of the world, and 
the world heareth them. We are of God : he that 
knoweth God, heareth us ; he that is not of God, 
heareth not us. Hereby know we the spirit 
of truth, and the spirit of error.— 1 John, iv: 
1-6. 

And when they shall say unto you, Seek unto 
them that have familiar spirits, and unto wiz- 
ards that peep and mutter ; should not a people 
seek unto their God ? for the living to the dead ? 
To the law and to the testimony : if they speak 
not according to this word, it is because there is 
no light in them. And they shall pass through 
it hardly bestead and hungry : and it shall come 
to pass, that, when they shall be hungry, they 
shall fret themselves, and curse their king and 
their God, and look upward. And they shall 
look unto the earth ; and behold trouble and 
darkness, dimness of anguish ; and they shall 
be driven to darkness. — Isa. viii: 19-22. 

For such are false apostles, deceitful workers, 
transforming themselves into the apostles of 
Christ. And no marvel ; for Satan himself is 
transformed into an angel of light. Therefore 
it is no great thing if his ministers also be trans- 
formed as the ministers of righteousness ; whose 



THE VOICE OF THE PROPHETS. 



35 



COLLATERAL SCRIPTURES. 

end shall be according to their works. — 2 Cor. 
xi: 13-15. 

(V. 3.) Be not deceived ; God is not mocked : 
for whatsoever a man soweth, that shall he also 
reap. For he that soweth to his flesh, shall of 
the flesh reap corruption ; but he that soweth 
to the Spirit, shall of the Spirit reap life ever- 
lasting. And let us not be weary in well-doing ; 
for in due season we shall reap, if we faint not. 
As we have therefore opportunity, let us do 
good unto all men, especially unto them who 
are of the household of faith- — Gal. vi: 7-10. 

Wherefore, seeing we also are compassed about 
with so great a cloud of witnesses, let us lay 
aside every weight, and the sin which doth so 
easily beset us, and let us run with patience the 
race that is set before us. Looking unto Jesus, 
the author and finisher of our faith ; who, for 
the joy that was set before him, endured the 
cross, despising the shame, and is set down at 
the right hand of the throne of God. For con- 
sider him that endured such contradiction of 
sinners against himself, lest ye be wearied and 
faint in your minds. — Heb. xii : 1—3. 

(V. 4.) The word that Isaiah the son of 
Amoz saw concerning Judah and Jerusalem. 
And it shall come to pass in the last days, that 
the mountain of the Lord's house shall be es- 
tablished in the top of the mountains, and shall 
be exalted above the hills ; and all nations shall 
flow unto it. And many people shall go and 
say, Come ye, and let us go up to the mountain 
of the Lord> to the house of the God of Jacob ; 
and he will teach us of his ways, and we will 
walk in his paths : for out of Zion shall go forth 
the law, and the word of the Lord from Jerusa- 
lem. And he shall judge among the nations, 
and shall rebuke many people ; and they shall 
beat their swords into ploughshares, and their 
spears into pruning hooks : nation shall not lift 
up sword against nation, neither shall they learn 
war any more. house of Jacob, come ye, and 
let us walk in the light of the Lord. Therefore 
thou hast forsaken thy people, the house of 
Jacob, because they be replenished from the 
east, and are soothsayers like the Philistines, 
and they please themselves in the children of 
strangers. Their land also is full of silver and 
gold, neither is there any end of their treasures ; 



COLLATERAL SCRIPTURES. 

their land is also full of horses, neither is there 
any end of their chariots. Their land also is 
full of idols; they worship the work of their 
own hands, that which their own fingers have 
made. And the mean man boweth down, and 
the great man humbleth himself : therefore for- 
give them not. Enter into the rock, and hide 
thee in the dust, for fear of the Lord, and for 
the glory of his majesty. — Isa. ii: 1-10. 

(V. 5.) When the lord, therefore, of the 
vineyard cometh, what will he do unto those 
husbandmen ? They say unto him, He will mis- 
erably destroy those wicked men, and will let out 
his vineyard unto other husbandmen, which shall 
render him the fruits in their seasons. Jesus 
saith unto them, Did ye never read in the scrip- 
tures, The stone which the builders rejected, the 
same is become the head of the corner : this is 
the Lord's doing, and it is marvelous in our eyes ? 
Therefore say I unto you, The kingdom of God 
shall be taken from you, and given to a nation 
bringing forth the fruits thereof. — Matt, xxi : 
40-43. 

(V. 7.) And the Lord God planted a garden 
eastward in Eden; and there he put the man 
whom he had formed. And out of the ground 
made the Lord God to grow every tree that is 
pleasant to the sight, and good for food ; the tree 
of life also in the midst of the garden, and the tree 
of knowledge of good and evil. And a river went 
out of Eden to water the garden: and from 
thence it was parted, and became into four heads. 
The name of the first is Pison ; that is it which 
compasseth the whole land of Havilah, where 
there is gold; And the gold of that land is 
good : there is bdellium and the onyx-stone. 
And the name of the second river is Gihon : 
the same is it that compasseth the whole land 
of Ethiopia. And the name of the third river 
is Hiddekel : that is it which goeth toward the 
east of Assyria. And the fourth river is Eu- 
phrates. And the Lord God took the man, 
and put him into the garden of Eden, to dress 
it, and to keep it. And the Lord God com- 
manded the man, saying, Of every tree of the 
garden thou mayest freely eat : But of the tree 
of the knowledge of good and evil, thou shalt 
not eat of it : for in the day that thou eatest 
thereof thou shalt surely die. — Gen. ii: 8-17. 



36 THE VOICE OF 

COLLATERAL SCRIPTURES. 

This is the bread which cometh down from 
heaven, that a man may eat thereof, and not 
die. I am the living bread which came down 
from heaven. If any man eat of this bread, he 
shall live forever : and the bread that I will give 
is my flesh, which I will give for the life of the 
world. The Jews therefore strove among them- 
selves, saying, How can this man give us his 
flesh to eat? Then Jesus said unto them, 
Verily, verily, I say unto you, Except ye eat 
the flesh of the Son of man, and drink his 
blood, ye have no life in you. Whoso eateth 
my flesh, and drinketh my blood, hath eternal 
life; and I will raise him up at the last .day. 
For my flesh is meat indeed, and my blood is 
drink indeed. He that eateth my flesh, and 
drinketh my blood, dwelleth in me, and I in 
him. As the living Father hath sent me, and I 
live by the Father ; so he that eateth me, even 
he shall live by me. — John vi: 50-57. 

Verily, verity, I say unto you, He that be- 
lieveth on me hath everlasting life. I am that 
bread of life. Your fathers did eat manna in 
the wilderness, and are dead. . . . This is that 
bread which came down from heaven : not as 
your fathers did eat manna, and are dead : he 
that eateth of this bread shall live for ever. . . . 
What and if ye shall see the Son of man as- 
cend up where he was before ? It is the Spirit 
that quickeneth ; the flesh profiteth nothing : 
the words that I speak unto you, they are spirit, 
and they are life. — John vi. 

And he showed me a pure river of water of 
life, clear as crystal, proceeding out of the throne 
of God and of the Lamb. In the midst of the 
street of it, and on either side of the river, tvas 
there the tree of life, which bare twelve manner 
of fruits, and yielded her fruit every month : 
and the leaves of the tree were for the healing 
of the nations. And there shall be no more 
curse : but the throne of God and of the Lamb 
shall be- in it ; and his servants shall serve him : 
And they shall see his face ; and his name shall 
be in their foreheads. And there shall be no 
night there ; and they need no candle, neither 
light of the sun ; for the Lord God giveth them 
light : and they shall reign for ever and ever. 
And he said unto me, These sayings are faith- 
ful and true ; and the Lord God of the holy 



PROPHETS. 

COLLATERAL SCRIPTURES. 

prophets sent his angel to show unto his serv- 
ants the things which must shortly be done. I 
Behold, I come quickly : blessed is he that 
keepeth the sayings of the prophecy of this 
book. And I John saw these things, and heard 
them. And when I had heard and seen, I fell 
down to worship before the feet of the angel 
which showed me these things. Then saith he 
unto me, See thou do it not: for I am thy 
fellow-servant, and of thy brethren the prophets, 
and of them which keep the sayings of this 
book : worship God. And he saith unto me, ' 
Seal not the sayings of the prophecy of this 
book : for the time is at hand. He that is un- 
just, let him be unjust still : and he which is 
filthy, let him be filthy still : and he that is 
righteous, let him be righteous still : and he 
that is holy, let him be holy still. And behold, 
I come quickly ; and my reward is with me, to 
give every man according as his work shall be. 
I am Alpha and Omega, the beginning and the 
end, the first and the last. Blessed are they 
that do his commandments, that they may have 
right to the tree of life, and may enter in through 
the gates into the city — Rev. xxii: 1-14. 

(V. 9.) And there came thither certain 
Jews from Antioch and Iconium, who persuaded 
the people, and having stoned Paul, drew him 
out of the city, supposing he had been dead. 
Howbeit, as the disciples stood round about him, 
he rose up, and came into the city : and the 
next day he departed with Barnabas to Derbe. 
And when they had preached the gospel to that 
city, and had taught many, they returned again 
to Lystra, and to Iconium, and Antioch, Con- 
firming the souls of the disciples, and exhorting 
them to continue in the faith, and that we must 
through much tribulation enter into the kingdom 
of God.— Acts xiv: 19-22. 

But thou hast fully known my doctrine, man- 
ner of life, purpose, faith, long-suffering, charity, ,' 
patience, persecutions, afflictions, which came 
unto me at Antioch, at Iconium, at Lystra; 
what persecutions I endured : but out of them 
all the Lord delivered me. Yea, and all that i 
will live godly in Christ Jesus shall suffer per- 
secution. — 2 Tim. iii: 10-12. 

For ye have not received the spirit of bond- 
age again to fear; but ye have received the 



THE 



THE VOICE OF 

COLLATERAL SCRIFTURES. 

Spirit of adoption, whereby we cry, Abba, 
Father. The Spirit itself beareth witness with 
our spirit, that we are the children of God : 
And if children, then heirs ; heirs of God, and 
joint-heirs with Christ ; if so be that we suffer 
with him, that we may be also glorified together. 
For I reckon that the sufferings of this present 
time are not worthy to he compared with the 
glory which shall be revealed in us. — Rom. viii : 
15-18. 

Charge them that are rich in this world, that 
they be not high-minded, nor trust in uncertain 
riches, but in the living God, who giveth us 
richly all things to enjoy ; That they do good, 
that they be rich in good works, ready to dis- 
tribute, willing to communicate ; Laj'ing up in 
store for themselves a good foundation against 
the time to come, that they may lay hold on 
eternal life. Timothy, keep that which is 
committed to thy trust, avoiding profane and 
vain babblings, and oppositions of science falsely 
so called : Which some professing, have erred 
concerning the faith. Grace be with thee. 
Amen. 1 Tim. vi : 17-21. 

For he is not a Jew, which is one outwardly ; 
neither is that circumcision which is outward in 
the flesh: But he is a Jew, which is one in- 
wardly ; and circumcision is that of the heart, 
in the spirit, and not in the letter ; whose praise 
is not of men, but of God. — Rom. ii: 28-29. 

Circumcise therefore the foreskin of your 
heart, and be no more stiff-necked. For the 
Lord your God is God of gods, and Lord of 
lords, a great God, a mighty, and a terrible, 
which regardeth not persons, nor taketh reward : 
He doth execute the judgment of the fatherless 
and widow, and loveth the stranger, in giving 
him food and raiment. — Deut. x: 16-18. 

(V. 10.) Behold, I send you forth as sheep 
in the midst of wolves : be ye therefore wise as 
serpents, and harmless as doves. But beware 
of men : for they will deliver you up to the 
councils, and they will scourge you in their 
synagogues ; And ye shall be brought before 
governors and kings for my sake, for a testi- 
mony against them and the Gentiles. But 
when they deliver you up, take no thought how 
or what ye shall speak; for it shall be given 
you in that same hour what ye shall speak. 



THE PEOPHETS. 37 

COLLATERAL SCRIPTURES. 

For it is not ye that speak, but the Spirit of 
your Father which speaketh in you. And the 
brother shall deliver up the brother to death, 
and the father the child : and the children shall 
rise up against their parents, and cause them to 
be put to death. And ye shall be hated of all 
men for my name's sake ; but he that endureth 
to the end shall be saved. But when they per- 
secute you in this city, flee ye into another : for 
verily I say unto you, Ye shall not have gone 
over the cities of Israel till the Son of man be 
come. The disciple is not above his master, 
nor the servant above his Lord. It is enough 
for the disciple that he be as his master, and 
the servant as his lord. If they have called the 
master of the house Beelzebub, how much more 
shall they call them of his household ? Fear 
them not therefore : for there is nothing covered 
that shall not be revealed ; and hid, that shall 
not be known. What I tell you in darkness, 
that speak ye in light : and what ye hear in the 
ear, that preach ye upon the house-tops. And 
fear not them which kill the body, but are not 
able to kill the soul : but rather fear him which 
is able to destroy both soul and body in hell. 
— Matt, x: 16-28. 

Mv brethren, count it all ioy when ve fall 
into divers temptations ; Knowing this, that 
the trying of your faith worketh patience. But 
let patience have her perfect work, that ye may 
be perfect and entire, wanting nothing. If any 
of you lack wisdom, let him ask of God, that 
giveth to all men liberally, and upbraideth not ; 
and it shall be given him. . . . Blessed is the 
man that endureth temptation : for when he is 
tried, he shall receive the crown of life, which 
the Lord hath promised to them that love him. 
— Jas. i : 2-12. 

(V. 11.) Then shall he say also unto them 
on the left hand, Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his 
angels : For I was a hungered, and ye gave 
me no meat : I was thirsty, and ye gave me no 
drink : I was a stanger, and ye took me not 
in : naked, and ye clothed me not : sick, and in 
prison, and ye visited me not. Then shall they 
also answer him, saying, Lord, when saw we thee 
a hungered, or athirst, or a stranger, or naked, 
or sick, or in prison, and did not minister unto 



38 



THE VOICE OF THE PROPHETS. 



REVELATION. 

13. I know thy works, and where thou dwell- 
est, even where Satan's seat is : and thou hold- 
est last my name, and hast not denied my faith, 
even in those days wherein Antipas to as my 
faithful martyr, who was slain among you, where 
Satan dwelleth. 

14. But I have a few things against thee, be- 
cause thou hast there them that hold the doctrine 
of Balaam, who taught Balak to cast a stumbling- 
block before the children of Israel, to eat things 
sacrificed unto idols, and to commit fornication. 

15. So hast thou also them that hold the 
doctrine of the Nicolaitanes, which thing I hate. 

1G. Repent; or else I will come unto thee 
quickly, and will fight against them with the 
sword of my mouth. 

17. He that hath an ear, let him hear what 
the Spirit saith unto the churches : To him that 
overcometh will I give to eat of the hidden 
manna, and will give him a white stone, and in 
the stone a new name written, which no man 
knoweth, saving he that receiveth it. 

18. And unto the angel of the church in 
Thyatira write ; These things saith the Son of 
God, who hath his eyes like unto a flame of 
fire, and his feet are like fine brass ; 

19.1 know thy works, and charity, and serv- 
ice, and faith, and thy patience, and thy works ; 
and the last to be more than the first : 

20. Notwithstanding, I have a few things 
against thee, because thou sufferest that woman 
Jezebel, which calleth herself a prophetess, to 
teach and to seduce my servants to commit for- 
nication, and to eat things sacrificed unto idols. 

21. And I gave her space to repent of her 
fornication, and she repented not. 

22. Behold, I will cast her into a bed, and 
them that commit adultery with her into great 
tribulation, except they repent of their deeds. 

23. And I will kill her children with death ; 
and all the churches shall know that I am he 
which searches the reins and hearts : and I will 
give unto every one of you according to your 
works. 

24. But unto you I say, and unto the rest in 
Thyatira, As many as have this doctrine, and 
which have not known the depths of Satan, as 
they speak; I will put upon you none other 
burden : 



COLLATERAL SCRIPTURES. 

thee? Then shall he answer them, saying, 
Verily I say unto you, Inasmuch as ye did it 
not to one of the least of these, ye did it not to 
me. And these shall go away into everlasting 
punishment : but the righteous into life eternal. 
—Matt, xxv : 41-46. 

(V. 13.) Consider what I say: and the 
Lord give thee understanding in all things. II 
Remember that Jesus Christ, of the seed of 
David, was raised from the dead according to 
my gospel : Wherein I suffer trouble, as an evil- 
doer, even unto bonds ; but the word of God is 
not bound. Therefore I endure all things for 
the elect's sakes, that they may also obtain the 
salvation which is in Christ Jesus with eternal j 
glory. It is a faithful saying: For if we be 
dead with him, we shall also live with him : If 
we suffer, we shall also reign with him : If we 
deny him, he also will deny us : If we believe 
not, yet he abideth faithful ; he cannot deny 
himself— 2 Tim. ii: 7-13. 

(V. 14.) And Moses said unto them, Have 
ye saved all the women alive ? Behold, these 
caused the children of Israel, through the coun- 
sel of Balaam, to commit trespass against the 
Lord in the matter of Peor, and there was a 
plague among the congregation of the Lord. — 
Num. xxxi: 15-16. 

And Israel abode in Shittim, and the people 
began to commit whoredom with the daughters 11 
of Moab. And they called the people unto the 
sacrifices of their gods : and the people did eat, 
and bowed down to their gods. And Israel 
joined himself unto Baal-peor ; and the anger 
of the Lord was kindled against Israel. And 
the Lord said unto Moses, Take all the heads of 
the people, and hang them up before the Lord 
against the sun, that the fierce anger of the 
Lord may be turned away from Israel. — Num. 
xxv: 1-4. 

Know ye not that your bodies are the mem- \ 
bers of Christ ? shall I then take the members jj 
of Christ, and make them the members of a har- 
lot ? God forbid. What ! know ye not that he 
which is joined to a harlot is one body ? for two, 
saith he, shall be one flesh. But he that is 
joined unto the Lord is one spirit. Flee forni- 
cation. Every sin that a man doeth is without 
the body; but he that committeth fornication 



THE VOICE OF THE PEOPHETS. 



COLLATERAL SCRirTURES. 

sinneth against his own body. What ! know ye 
not that your body is the temple of the Holy 
Ghost which is in you, which ye have of God, 
and ye are not your own? For ye are bought 
with a price : therefore glorify God in your 
bod}^, and in your spirit, which are God's. — 
1 Cor. vi: 15-20. 

(V. 16.) And there shall come forth a rod 
out of the stem of Jesse, and a Branch shall 
grow out of his roots : And the Spirit of the 
Lord shall rest upon him, the spirit of wisdom 
and understanding, the spirit of counsel and 
might, the spirit of knowledge, and of the fear 
of the Lord ; And shall make him of quick un- 
derstanding in the fear of the Lord : and he 
shall not judge after the sight of his eyes, 
neither reprove after the hearing of his ears. 
But with righteousness shall he judge the poor, 
and reprove with equity for the meek of the 
earth : and he shall smite the earth with the 
rod of his mouth, and with the breath of his 
lips shall he slay the wicked. And righteous- 
ness shall be the girdle of his loins, and faith- 
fulness the girdle of his reins. — Isa. ii : 1-5. 

What man is he that feareth the Lord ? him 
shall he teach in the way that he shall choose : 
His soul shall dwell at ease ; and his seed shall 
inherit the earth. The secret of the Lord is 
with them that fear him ; and he will show them 
his covenant. — Psa. xxv : 12-14. 

Jesus answered them, My doctrine is not 
mine, but his that sent me. If any man will 
do his will, he shall know of the doctrine, 
whether it be of God, or ivhethcr I speak of 
myself. — Johnvii: 1G-17. 

(V. 17.) Thus saith the Lord, Keep ye 
judgment, and do justice : for my salvation is 
near to come, and my righteousness to be re- 
vealed. Blessed is the man that doeth this, and 
the son of man that layeth hold on it; that 
keepeth the sabbath from polluting it, and 
keepeth his hand from doing any evil. Neither 
let the son of the stranger, that hath joined him- 
self to the Lord, speak, saying, the Lord hath 
utterly separated me from his people : neither let 
the eunuch say, Behold, I am a dry tree. For 
thus saith the Lord unto the eunuchs that keep 
my sabbaths, and choose the things that please 
me, and take hold of my covenant ; Even unto 



COLLATERAL SCRirTURES. 

them will I give in my house, and within my 
walls, a place and a name better than of sons and 
of daughters: I will give them an everlasting 
name, that shall not be cut off. — Isa. lvi: 1-5. 

Therefore thus saith the Lord God, Behold, 
my servants shall eat, but ye shall be hungry : 
behold, my servants shall drink, but ye shall 
be thirsty : behold, my servants shall rejoice, 
but ye shall be ashamed : Behold, my servants 
shall sing for joy of heart, but ye shall cry for 
sorrow of heart, and shall howl for vexation of 
spirit. And ye shall leave your name for a 
curse unto my chosen : for the Lord God shall 
slay thee, and call his servants by another name : 
That he who blesseth himself in the earth, shall 
bless himself in the God of truth ; and he that 
sweareth in the earth, shall swear by the God 
of truth ; because the former troubles are for- 
gotten, and because they are hid from mine eyes. 
— Isa. lxv: 13-1 G. 

But, as it is written, Eye hath not seen, 
nor ear heard, neither have entered into the 
heart of man, the things which God hath 
prepared for them that love him. But God 
hath revealed them unto us by his Spirit : for 
the Spirit searcheth all things, yea, the deep 
things of God. For what man knoweth the 
things of a man, save the spirit of man which 
is in him ? even so the things of God knoweth 
no man, but the Spirit of God. Now we have 
received, not the spirit of the world, but the 
Spirit which is of God; that we might know the 
things that are freely given to us of God. Which 
things also we speak, not in the words which 
man's wisdom teacheth, but which the Holy 
Ghost teacheth ; comparing spiritual things with 
spiritual. — 1 Cor. ii: 9-13. 

(V. 20.) Take heed to thyself, lest thou make 
a covenant with the inhabitants of the land whither 
thou goest, lest it be for a snare in the midst 
of thee : But ye shall destroy their altars, break 
their images, and cut down their groves: For 
thou shalt worship no other god : for the Lord, 
whose name is Jealous, is a jealous God : Lest 
thou make a covenant with the inhabitants of the 
land, and they go a whoring after their gods, 
and do make sacrifice unto their gods, and one 
call thee, and thou eat of his sacrifice : and thou 
take of their daughters unto thy sons, and their 



THE PROPHETS. 



40 THE VOICE OF 

COLLATERAL SCRIPTURES. 

daughters go a whoring after their gods, and 
make thy sons go a whoring after their gods. 
Thou shalt make thee no molten gods. — Ex. 
xxxiv: 12-17. 

And Ahab the son of Omri did evil in the 
sight of the Lord above all that were before 
him. And it came to pass, as if it had been a 
light thing for him to walk in the sins of Jero- 
boam the son of Nebat, that he took to wife 
Jezebel the daughter of Ethbaal king of the 
Zidonians, and went and served Baal, and wor- 
shipped him. And he reared up an altar for 
Baal in the house of Baal, which he had built 
in Samaria. And Ahab made a grove; and 
Ahab did more to provoke the Lord God of 
Israel to anger than all the kings of Israel that 
were before him. — 1 Kings, xvi: 30-33. 

(V. 21.) Now these things were our exam- 
ples, to the intent we should not lust after evil 
things, as they also lusted. Neither be ye 
idolaters, as were some of them ; as it is written, 
The people sat down to eat and drink, and rose 
up to play. Neither let us commit fornication, 
as some of them committed, and fell in one day, 
three and twentv thousand. Neither let us 
tempt Christ, as some of them also tempted, 
and were destroyed of serpents. Neither mur- 
mur ye, as some of them also murmured, 
and were destroyed of the destroyer. Now all 
these things happened unto them for ensamples : 
and they are written for our admonition, upon 
whom the ends of the world are come. — 1 Cor. 
x: 6-11. 

(V. 22.) Behold, therefore, I will gather all 
thy lovers, with whom thou hast taken pleasure, 
and all them that thou hast loved, with all them 
that thou hast hated; I will even gather them 
round about against thee, and will discover thy 
nakedness unto them, that they may see all thy 
nakedness. And I will judge thee, as women 
that break wedlock, and shed blood, are judged : 
and I will give thee blood in fury and jealousy. — 
Ezek. xvi: 37-38. 

And they shall deal with thee hatefully, and 
shall take away all thy labour, and shall leave 
thee naked and bare ; and the nakedness of thy 
whoredoms shall be discovered, both thy lewd- 
ness and thy whoredoms. — Ezek. xxiii: 29. 

Knowing this first, that there shall come in 



COLLATERAL SCRIPTURES. 

the last days scoffers, walking after their own 
lusts. And saying, Where is the promise of 
his coming ? for since the fathers fell asleep, all 
things continue as they tuere from the beginning 
of the creation. For this they willingly are 
ignorant of, that by the word of God the heavens 
were of old, and the earth standing out of the 
water and in the water : Whereby the world that 
then was, being overflowed with water perished : 
But the heavens and the earth, which are now, 
by the same word are kept in store, reserved 
unto fire against the day of judgment and per- 
dition of ungodly men. Bat, beloved, be not 
ignorant of this one thing, that one day is with 
the Lord as a thousand years, and a thousand 
years as one day. The Lord is not slack con- 
cerning his promise, as some men count slack- 
ness ; but is long-suffering to us-ward, not willing 
that any should perish, but that all should come 
to repentance. — 2 Pet. iii : 3-9. 

But we are sure that the judgment of God is 
according to truth, against them which commit 
such things. And thinkest thou this, man, 
that judgest them which do such things and 
doest the same, that thou shalt escape the judg- 
ment of God ? Or despiseth thou the riches of 
his goodness, and forbearance, and long suffer- 
ing ; not knowing that the goodness of God 
leadeth thee to repentance. But after thy hard- 
ness and impenitent heart, treasurest up unto 
thyself wrath against the day of wrath, and 
revelation of the righteous judgment of God; 
Who will render to every man according to his 
deeds : To them, who, by patient continuance 
in well-doing, seek for glory and honour and 
immortality, eternal life : But unto them that 
are contentious, and do not obey the truth, 
but obey unrighteousness; indignation and 
wrath, Tribulation and anguish, upon every 
soul of man that doeth evil, of the Jew first, 
and also of the Gentile : But glory, honour, and 
peace, to every man that worketh good, to the 
Jew first, and also to the Gentile : For there 
is no respect of persons with God. — Rom. ii : 
2-11. 

(V. 23.) And the word of the Lord came 
unto Jonah the second time, saying, Arise, go 
unto Nineveh, that great city, and preach unto 
it the preaching that I bid thee. So Jonah arose, 



THE VOICE OF 

REVELATION. 

25. But that which ye have already, hold 
fast till I come. 

28. And he that overcometh, and keepeth 
my works unto the end, to him will I give power 
over the nations : 

27. (And he shall rule them with a rod of 
iron ; as the vessels of a potter shall they be 
broken to shivers :) even as I received of my 
Father. 

28. And I will give him the morning-star. 

29. He that hath an ear, let him hear what 
the Spirit saith unto the churches. 



COLLATERAL SCRIPTURES. 

and went unto Nineveh, according to the word 
of the Lord. (Now Nineveh was an exceeding 
great city, of three days' journey.) And Jonah 
began to enter into the city a day's journey ; 
and he cried, and said, Yet forty days, and Nine- 
veh shall be overthrown. So the people of 
Nineveh believed God, and proclaimed a fast, 
and put on sackcloth, from the greatest of them 
even to the least of them. For word came unto 
the king of Nineveh, and he arose from his 
throne, and he laid his robe from him, and cov- 
ered Mm with sackcloth, and sat in ashes. And 
he caused it to be proclaimed and published 
through Nineveh, (by the decree of the king 
and his nobles,) saying, Let neither man nor 
beast, herd nor flock, taste any thing ; let them 
not feed, nor drink water. But let man and 
beast be covered with sackcloth, and cry mightily 
unto God : yea, let them turn every one from 
his evil way, and from the violence that is in 
their hands. Who can tell if God will turn 
and repent, and turn away from his fierce anger, 
that we perish not? And God saw their works, 
that they turned from their evil way ; and God 
repented of the evil that he said that he would 
do unto them ; and he did it not. — Jonah, hi : 
1-10. 

And it shall come to pass at that time, that 
I will search Jerusalem with candles, and punish 
the men that are settled on their lees ; that say 
in their heart, The Lord will not do good, neither 
will he do evil. Therefore their goods shall be- 
come a booty, and their houses a desolation : 
they shall also build houses, but not inhabit 



THE PROPHETS. ^ 

COLLATERAL 8CRIPTDRES. 

them ; and they shall plant vineyards, but not 
drink the wine thereof. The great day of the 
Lord is near, it is near, and hasteth greatly, evert 
the voice of the day of the Lord : the mighty 
man shall cry there bitterly. That day is a day 
of wrath, a day of trouble and distress, a day 
of wasteness and desolation, a day of darkness 
and gloominess, a day of clouds and thick dark- 
ness. — Zeph. i: 12-15. 

And thou, Solomon, my son, know thou the 
God of thy father, and serve him with a perfect 
heart, and with a willing mind : for the Lord 
searcheth all hearts, and understandeth all the 
imaginations of the thoughts : if thou seek him, 
he will be found of thee ; but if thou forsake 
him, he will cast thee off for ever. — 1 Chron. 
xxviii : 9. 

Then hear thou from heaven thy dwelling- 
place, and forgive, and render every man accord- 
ing unto all his ways, whose heart thou know- 
est ; (for thou only knowest the hearts of the child- 
dren of men ;) That they may fear thee, to walk in 
thy ways so long as they live in the land which 
thou gavest unto our fathers. — 2 Chron. vi: 
30-31. 

Now therefore, our God, we thank thee, and 
praise thy glorious name. But who am I, and 
what is my people, that we should be able to 
offer so willingly after this sort ? for all things 
come of thee, and of thine own have we given 
thee. For we are strangers before thee, and 
sojourners, as were all our fathers : our days on 
the earth are as a shadow, and there is none 
abiding. Lord our God, all this store that 
we have prepared, to build thee a house for thy 
holy name, cometh of thy hand, and is all thine 
own. I know also, my God, that thou triest the 
heart, and hast pleasure in uprightness. As 
for me, in the uprightness of my heart I have will- 
ingly offered all these things : and now have I 
seen with joy thy people, which are present here, to 
offer willingly unto thee. — 1 Chron. xxiv : 13-17. 

I the Lord search the heart, I try the reins, 
even to give every man according to his ways, 
and according to the fruit of his doings. As 
the partridge sitteth on eggs, and hatcheth them 
not ; so he that getteth riches, and not by right, 
shall leave them in the midst of his days, and 
at his end shall be a fool. — Jer. xvii : 10-11. 



42 THE VOICE OF 

COLLATERAL SCRIPTURES. 

(V. 24.) Whosoever believeth that Jesus is 
the Christ, is born of God : and every one that 
loveth him that begat, loveth him also that is 
begotten of him. By this we know that we 
love the children of God, when we love God, and 
keep his commandments. For this is the love of 
God, that we keep his commandments : and his 
commandments are not grievous. For whatso- 
ever is born of God, overcometh the world : and 
this is the victory that overcometh the world, 
even our faith. Who is he that overcometh the 
world, but he that believeth that Jesus is the 
Son of God ? This is he that came by water 
and blood, even Jesus Christ ; not by water 
only, but by water and blood. And it is the 
Spirit that beareth witness because the Spirit is 
truth. For there are three that bear record in 
heaven, the Father, the Word, and the Holy 
Ghost : and these three are one. And there 
are three that bear witness in earth, the spirit, 
and the water, and the blood : and these three 
agree in one. — 1 John, v: 1-8. 

By whom also we have access by faith into 
this grace wherein we stand, and rejoice in hope 
of the glory of God. — Rom. v : 2. 

(V. 25.) Then pleased it the apostles and 
elders, with the whole church, to send chosen 
men of their own company to Antioch with 
Paul and* Barnabas ; namely, Judas surnamed 
Barsabas, and Silas, chief men among the breth- 
ren : And wrote letters by them after this man- 
ner, The apostles and elders, and brethren, send 
greeting unto the brethren which are of the 
Gentiles in Antioch, and Syria, and Cilicia : 
Forasmuch as we have heard, that certain which 
went out from us have troubled you with words, 
subverting your souls, saying, Ye must be cir- 
cumcised, and keep the law : to whom we gave 
no such commandment : It seemed good unto 
us, being assembled with one accord, to send 
chosen men unto you, with our beloved Barna- 
bas and Paul ; Men that have hazarded their 
lives for the name of our Lord Jesus Christ. 
We have sent therefore Judas and Silas, who 
shall also tell you the same things by mouth. 
For it seemed good to the Holy Ghost, and to 
us, to lay upon you no greater burden than 
these necessary things ; That ye abstain from 
meats offered to idols, and from blood, and from 



THE PKOPHETS. 

COLLATERAL SCRIPTURES. 

things strangled, and from fornication : from 
which if ye keep yourselves, ye shall do well, 
Fare ye well.— Acts xv: 22-29. 

(V. 26.) My brethren, have not the faith 
of our Lord Jesus Ghrist, the Lord of glory, 
with respect of persons. For if there come 
unto your assembly a man with a gold ring, in 
goodly apparel ; and there come in also a poor 
man in vile raiment. — Jas. ii: 1-2. 

What doth it profit, my brethren, though a 
man say he hath faith, and have not works? 
Can faith save him ? If a brother or sister be 
naked, and destitute of daily food, And one of 
you say unto them, Depart in peace, be ye 
warmed and filled ; notwithstanding ye give 
them not those things which are needful to the 
body ; what doth it profit ? Even so faith, if it 
hath not works, is dead, being alone. Yea, a 
man may say, Thou hast faith, and I have 
works ; show me thy faith without thy works, 
and I will show thee my faith by works. Thou 
believest that there is one God ; thou doest well : 
the devils also believe, and tremble. But wilt 
thou know, vain man, that faith without works 
is dead ? Was not Abraham our father justified 
by works, when he had offered Isaac his son 
upon the altar. Seest thou how faith wrought 
with his works, and by works was faith made 
perfect ? And the scripture was fulfilled which 
saith, Abraham believed God, and it was im- 
puted unto him for righteousness : and he was 
called the Friend of God. Ye see then how 
that by works a man is justified, and not by 
faith only. Likewise also was not Rahab the 
harlot justified by works, when she had received 
the messengers, and had sent them out another 
way? For as the body without the spirit is 
dead, so faith without works is dead also. — Jas. 
ii : 14-26. 

And Samuel did that which the Lord spake, 
and came to Beth-lehem : and the elders of the 
town trembled at his coming, and said, Comest 
thou peaceably ? And he said, Peaceably : I 
am come to sacrifice unto the Lord ; sanctify 
yourselves, and come with me to the sacrifice. 
And he sanctified Jesse and his sons, and called 
them to the sacrifice. And it came to pass, 
when they were come, that he looked on Eliab, 
and said 3 Surely the Lord's anointed is before 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

him. Bat the Lord said unto Samuel, Look 
not on bis countenance, or on the height of his 
stature ; because I have refused him : for the 
LORD seetk not as man seeth ; for man look- 
eth on the outward appearance, but the Loud 
looketh on the heart. — 1 Sam. xvi : 4-7. 

Moreover, I will establish his kingdom for 
ever, if he be constant to do my commandments 
and my judgments, as at this day. Now there- 
fore, in the sight of all Israel, the congregation 
of the Lord, and in the audience of our God, 
keep and seek for all the commandments of the 
Lord your God, that ye may possess this good 
land, and leave it for an inheritance for your 
children after you for ever.— 1 Chron. xxviii : 7-8. 

(V. 27.) Why do the heathen rage, and the 
people imagine a vain thing ? The kings of 
the earth set themselves, and the rulers take 
council together, against the Lord, and against 
his Anointed, saying, Let us break their bands 
asunder, and cast away their cords from us. He 
that sitteth in the heavens shall laugh : the Lord 
shall have them in derision. Then shall he speak 
unto them in his wrath, and vex them in his sore 
displeasure. Yet have I set my king upon my 
holy hill of Zion. I will declare the decree : the 
Lord hath said unto me, Thou art my Son ; this 
day have I begotten thee. Ask of me, and I shall 
give thee the heathen for thine inheritance, and 
the uttermost parts of the earth for thy possession. 
Thou shalt break them with a rod of iron - r thou 
shalt dash them in pieces like a potter's vessel. 



THE PKOPHETS. 43 

COLLATERAL SCRIPTURES. 

Be wise now, therefore, ye kings ; be instructed, 
ye judges of the earth. Serve the Lord with 
fear, and rejoice with trembling. Kiss the Son, 
lest he be angry, and ye perish from the way, 
when his wrath is kindled but a little. Blessed 
are they that put their trust in him. — Ps. ii : 
1-12. 

(V. 28.) Then the Lord answered Job out 
of the whirlwind, and said, Who is this that 
darkeneth council by words without knowledge ? 
Gird up now thy loins like a man 5 for I will 
demand of thee, and answer thou me. Where 
wast thou when I laid the foundations of the 
earth ? declare, if thou hast understanding. 
Who hath laid the measures thereof, if thou 
knowest ? or who hath stretched the line upon 
it ? Whereupon are the foundations thereof 
fastened ? or who laid the corner-stone thereof, 
When the morning-stars sang together, and all 
the sons of God shouted for joy ? Or who shut 
up the sea with doors, when it brake forth as if 
it had issued out of the womb ? When I made 
the cloud the garment thereof, and thick dark- 
ness a swaddling-band for it. And brake up 
for it my decreed place, and set bars and doors, 
And said, Hitherto shalt thou come, but no 
further ; and here shall thy proud waves be 
stayed ? Hast thou commanded the morning 
since thy da}^s ; and caused the day-spring to 
know his place ; That it might take hold of the 
ends of the earth, that the wicked might be 
shaken out of it ? — Job, xxxviii : 1-13. 



ANNOTATIONS. 



CHA PTE K II. 



The Epistle to the Church at Ephesus. 

[Y. 1. Unto the angel of the church of 
Ephesus] — -Almost every thing mentioned in this 
book is represented as being performed by an- 
gels, whether it be the destruction of Satan's 
power, or the establishment of Immanuel's king- 
dom. The special agency of angels and demons 
was incorporated into the Jewish popular creed, 
and eveiy thing in their peculiar dispensation, as 
well as of the whole mundane system, is repre- 
sented in the sacred writings as being performed, 
or effected through the invisible power of such 
existences. Even our Lord Jesus Christ himself 
represents angels as the secondary cause of the 
overthrow of whatever is wrong, and the estab- 
lishment of whatever is right, throughout his 
everlasting dominions. By angel, in this passage, 
we are to understand the messenger, agent, or 
person called and sent of God, to preside over 
this Church ; and to him the Epistle is directed, 
not to delineate his own character, but the char- 
acter and conduct of the Church under his super- 
intendence. This angel or messenger of the 
Church at Ephesus, we are informed in ecclesias- 
tical history, was Timothy, the bishop at this 
time ; and the same to whom St. Paul addressed 
two of his Epistles, the more fully to instruct his 
son, as he calls him, in the doctrines and prac- 
tices of the Church of God. In these Epistles, 
Christ addresses himself to the seven churches 
in Asia, and through them to the Church in 
all nations, times, and conditions, under the 
authority of his seven attributes, which are called 
the "Seven Spirits of God? He accuses them 
of seven sins, and announces seven exceedingly 
great and precious promises to all who repent 
and overcome their sins, and continue faithful 
until death. He addresses the Church at Ephesus 
under the attribute of universal sovereignty. — 
Holding universal dominion among the stars of 
light, and walking familiarly, as with Adam in 
Eden, amidst the seven golden candlesticks, up- 
holding, directing, and enlightening all by the 
word of his power. He accuses some of the 
members of this Church with the sin of apostasy: 
— how like Adam have been all his children, to 
think of hiding themselves and escaping the 
notice of such a sovereign ! But to all who 
repent and overcome their sins, he promises to 
restore them, not merely to an earthly paradise, 
but to the paradise of God. 
(44) 



" Will you go to that land, where your friends wait to greet 
you? 

There's a beautiful band joined with us to entreat you ; 
They are waiting above, waiting happy to hail you ; 
In those regions of love where no ill can assail you." 

[Write] — Let it be written in letters of living 
light, that Jesus Christ is the supreme head, the 
universal bishop, and chief shepherd of all the 
Churches or congregations of his people through- 
out the whole world ! 

[V. 2. I know thy works] — It is clearly in- 
timated to us, and is worthy of our attention, that 
our heavenly Master is more intent to let us 
know that he is looking to the good we do rather 
than the evil ; and from this we may learn a 
lesson, that, if we would reform such as have 
foully fallen, or are not making such advancement 
in the heavenly journey as they ought, imitate 
the Master, and point out whatever good remains, 
and encourage them to renew the heavenly race. 

"The fallen or back-sliding, who have any 
tenderness of conscience left, are easily discour- 
aged, and are apt to think there is no seed left 
from which any harvest can be reasonably ex- 
pected. Let them be told that there is a seed of 
godliness remaining, and that it requires only 
watching and strengthening the things which re- 
main, by prompt application to God in the name 
of Christ, in order to bring them back to the full 
enjoyment of all they have lost, and to experience 
that they are fully renewed in the spirit of their 
mind. Ministers continually harping on, ' Ye 
are dead, ye are dead! there is little or no 
Christianity among you ! ' are a contagion in a 
church, and spread desolation and death wherever 
they go. Is it not easy to say in such cases, ye 
have lost ground ; but ye have not lost all your 
ground ; ye might have been much farther ad- 
vanced ; but through mercy ye are still in the 
way. The Spirit of God is grieved with you ; 
but it is evident he has not forsaken you. Ye 
have not walked in the light as ye should, but 
your candlestick is not removed, and your light 
still shines. Ye have not much zeal, but ye 
have a little. God still strives with you, still 
loves you, still waits to be gracious to you ; 
take courage, set out after him ; come to Christ 
just as you are — believe, love, obey, and you 
shall soon find days more blessed than you have 
ever yet experienced." And thus it is we, as 
ministers of the Gospel, obey the divine injunc- 
tion, " Comfort ye, comfort ye my people." 



ANNOTATIONS. 

[Thy labor] — Toil of body and anxiety of mind, 
to advance my kingdom ; and I will not forget 
thy labor of love, but ye shall receive your re- 
ward at my appearing and kingdom. 

[Thy patience] — It implies knowledge, wisdom, 
faith, hope, aud love — in a word, all the cardinal 
virtues. "To patient faith the prize is sure, and 
all that to the end endure the cross, shall wear 
the crown of eternal life." 

[And how thou canst not bear them which are 
evil] — Possessed of a perverse temper or conduct, 
by which the peace and good order of society is 
molested, and the cause of Christ reproached. 

[Thou hast tried them which say they are 
apostles] — All the writings of the New Testament, 
if we except the Epistle of St. Jude, were written 
by seven apostles : Matthew, Mark, Luke, John, 
Peter, and James ; and Paul, as one "born out 
of due time." But all these had seen Christ, and 
were called and sent forth, as the word means, 
by Christ personally ; and no other persons, but 
those sent out by Christ, have the honor of an 
apostle ; nor are the writings of any, however 
eminent, ever been received by true Christians, 
or quoted as infallible on the subject of Christian 
doctrines or duties. It is easy to perceive into 
what confusion and ruinous errors the opposite 
theory and practice must necessarily involve those 
who admit the teachings of every eminent man 
as of apostolical authority. 

[V. 3. And hast borne and hast patience] — 
The reproach of those false apostles, deceitful 
workers, who brought anguish of heart upon all 
the true friends of Christ by their false doctrines 
and practices. These things tried the patience 
of those good Christians from day to day, and 
like Lot, their righteous souls were vexed from 
day to day with the filthy conduct of those who 
claimed to be apostles. But God comforts his 
people with the assurance, that none of the good 
they have done, or evil they have suffered for his 
Bake, shall ever be forgotten. 

[And for my name's sake hast labored]— To 
try to reclaim those apostates, and recover them 
out of the snare of the devil, by whom they were 
constantly led captive. It is for the honor of the 
government and kingdom, that every loyal subject 
of Prince Immanuel labors; and all such servants 
shall find, that, according to their day, so shall 
their strength be ; they shall walk in his ways 
and not be weary ; they shall run and not faint. 

[V. 4. Thou hast left thy first love]— This is 
what the Bridegroom complains of when speaking 
to the members of this Church, the Bride, because 
they did not retain that ardent affection for the 
kingdom of heaven as in the days of their espou- 
sals, when they were first brought to a knowledge 
of the truth, and justified by faith in Christ, and 



— CHAPTER II. 45 

received into his banqueting house, where his 
banner over them was love. 

[V. 5. Remember, therefore, from whence thou 
art fallen] — Call to mind the former days, where- 
in ye had so great a conflict for my name's sake, 
and endured so great a fight of affliction with 
those who were the enemies of my kingdom. 
You were then my ardent friends ! You loved 
me with a pure love, fervently ! You were willing 
to endure hardness, as good soldiers, for my sake ! 
Consider the happiness, love, peace, and joy you 
possessed when you received the evidence of the 
remission of your sins : your willingness to give 
up yourselves entirely to my service, your cheer- 
fid self-denial, your fervor in private prayer, your 
disregard of worldly glory, your detachment from 
the world, your , tenderness of conscience, and 
your heavenly-mindedness. O, remember all 
these, and consider if it is with thee, as in former 
days : if not, thou hast left thy first love, and art 
fallen from thy former steadfastness. 0, remem- 
ber what a loss thou hast sustained ; for so the 
term in the original is frequently rendered by the 
best Greek writers. 

[Repent, and do thy first works] — You have 
reason to be deeply humbled before God, the 
giver of every good and perfect gift, for being so 
careless in guarding the heavenly treasure which 
is contained in earthen vessels, that the excellency 
of the power may be of God and not of us ! But 
do not be discouraged : draw nigh to God again, 
and he will draw nigh to thee. This is the way 
thou didst thy first works of faith, hope, and 
love. Again ask, and thou shalt again receive 
of the riches of his grace. Seek diligently, by 
watching, and praying, and walking blameless in 
all the ordinances and commandments of God's 
House. Knock earnestly, and the door of mercy 
will again be opened to thee, and the Bridegroom 
will again receive thee into his banqueting house, 
and his banner over thee shall be love ; and thou 
shalt again have the evidence of thy acceptance, 
through Christ the Beloved. 

[Or else I will come unto thee quickly] — And 
my displeasure against thee shall be known, if 
through the hardness aud impenitence of thy 
heart, thou still goeston to heap up wrath against 
the day of wrath, when my anger shall be revealed 
from heaven against all ungodliness and un- 
righteousness of men, who hold the truth in un- 
righteousness. 

[And remove thy candlestick out of his place] 
— Each member of the Church is a candlestick, to 
receive the candle of the Lord, the light of his 
holy Spirit, and it is the duty of each one so to 
live, as to keep himself in position, and condition, 
that he may let his light so shine that others may 
see bis good works, his exemplary conduct, that 



46 



ANNOTATIONS. — CHAPTER II. 



they may also glorify God. But if any refuse to 
obey the divine mandate, they shall be destroyed 
suddenly, and that without remedy, as a candle 
is instantly extinguished, and shall be driven into 
outer darkness, where there is weeping, and wail- 
ing, and endless sorrow. Reader, if thou hast 
fallen, repent — the voice of mercy calls — repent. 

[V. 6. But this thou hast, that thou hatest the 
deeds of the Nicolaitans] — It is as much to 
the credit of every friend of Christ to hate that 
which is evil, as to love that which is good. 
The deeds of the Nicolaitans, an early sect of 
heretics, the disciples of one Nicolas, who taught 
a community of wives, and that adultery, and 
fornication, and eating things strangled, or offered 
to idols, were not only very trivial affairs, but 
were even lawful ! And they added blasphemy 
to their impiety, by imputing to God the cause of 
their wickedness, and making him the author of 
all their impurities. Mormonism is but a revival 
of the doctrine and the deeds, in many respects, 
of the ISTicolaitans. 

[V. 7. He that hath a ear]— God never requires 
more of man than he gives ability to perform. 
If he asks him to hear, he first gives him the 
ability, then requires that man use that ability, 
and thus co-operate with his Maker, by using the 
means his grace has freely given. Let every soul 
of man, then, attend to what the Spirit sa) T s to 
the Churches. And if any have but one ear, one 
talent, let him be the more attentive, lest he let 
the wholesome instructions of this and the follow- 
ing Epistles escape nis notice ; for these contain 
the great sum of Gospel doctrine and duty, and are 
the last letters we have ever received from our 
long absent friend and elder brother. Let us heed 
them, so that we may be accounted worthy to 
enter the paradise of God. and eat the immortal- 
izing fruits of the tree of life, and live forever. 

Hie Epistle to the Church at Smyrna. 

[Y. 8. Unto the angel of the Church in Smyr- 
na write] — The angel or minister of this Church 
is supposed to have been the devoted Polycarp, 
who suffered martyrdom for the cause of his 
heavenly Master. These things are written not 
merely for the sake of theSmyrnian Church, but 
for our sakes also, that we may take heed unto 
our ways, according to the written word. 

[These things sayeth the First and the Last] — 
Christ addresses this Church under the attribute 
of his eternity of being ; accuses them of the 
sin of insincerity ; and gives promises to all who 
repent of their sins, and live faithful to the end, 
that they shall be fellow-heirs with him, and have 
eternal dominion over death. 

[Which was dead]— For the redemption of the 
world ; for by the grace of God, he tasted death 



for every man, so that whosoever believeth upon 
him shall not perish, but have eternal life. 

[And is alive] — As our High Priest to atone 
for us ; our unerring Prophet to teach us by his 
word and spirit ; and our King to rule us ; whose 
kingdom is an everlasting kingdom, and his do- 
minion shall have no end. 

1 know thy works, and tribulation, and pover- 
ty] — As he had written to the Ephesian Church, 
assuring them that he had observed all their 
works of love for his sake ; all the tribulation, 
heart-felt sorrow which they had endured, and 
all the poverty they had suffered in times of per- 
secution, by confiscation of their worldly sub- 
stance, for no other cause than their attachment 
to the Gospel. So he assures the Smyrnian 
Church that their works, sorrows, and sufferings 
are not forgotten before God ; but in the time of 
the restitution of all things they shall be richly 
rewarded. Therefore, thou art rich in prospect, 
though poor at present ; for thou art rich in faith 
and good works, and an heir of my heavenly 
kingdom. 

[The blasphemy of them which say they are 
Jews] — These persons spoke contemptuously of 
Christ and his holy, self-denying religion, and 
declared the superiority of their system of wor- 
ship to that of Christianity, which was every- 
where spoken against, by Jews as well as pagans ; 
but these had no genuine religion, and therefore, 
they served Satan rather than God ; having 
merely a form of godliness or religious worship, 
and rested in forms, modes, and ceremonies, 
while they denied the power of the Holy Spirit 
to renew and purify the heart and conscience of the 
penitent believer in the Lord Jesus Christ. They 
applied the sacred name of religion to their cere- 
monial formality, and were therefore guilty of 
blasphemy and falsehood, and justly deserved 
the appellation, (as do all others who hold simi- 
lar views) — "the synagogue of Satan" — the syn- 
agogue of deception and destruction. From such 
we are enjoined to turn away, as from some 
loathsome, hateful, ruinous thing ; lest we be 
partakers of their evil deeds and doctrines, and 
suffer in their final overthrow ; for God shall 
overthrow them, as he did Sodom. 

[V. 10. Fear none of those things which thou 
shalt suffer] — Fear not them that kill the body, 
and have no more that they can do, as they have 
no power over the soul ; but I will forewarn you 
whom you shall fear. Fear him who has all 
power in heaven, and earth, and hell, and over 
both soul and body, and can cast both into ever- 
lasting torment. The foregoing exhortation is sup- 
posed by some to have been addressed especially 
to the angel, or minister in charge of this church, 
as well as to the members in a general sense. 



ANNOTATIONS, 

The history of the Church informs ns that the 
pious Polycarp was bishop of this Church. He 
suffered much for the cause of Christ, aud was 
at last burnt alive, at Smyrna, about A. D. 166. 
For a more complete account of his martyrdom, 
the reader is referred to Fox's Book of Martyrs. 
We are there informed that the Jews were partic- 
ularly active in procuring his martyrdom, and 
brought the fire, and fetters, and faggots by which 
he was consumed to ashes. Such persons, whether 
Jews, Pagans, Papists, or so-called Protestants, 
must indeed have been of the synagogue of 
Satan, and all who now possess a similar spirit, 
are the servauts of Satan. 

[Behold, the devil shall cast some of you into 
prison that you may be tried] — The devil is still 
the grand adversary of all good ; he is the prince 
of the power of the air, the prince of all wrong 
political powers or rulers, and has actuated them, 
and still actuates them to do evil. He rules in 
the hearts of all the children of disobedience. 
Air means all people ; hence he is the prince 
of the political powers of the air. All politi- 
cal governments are an invasion of divine 
right, or prerogative, and originated through the 
instigation of Satan, in the rebellion against the 
divine government, at Babel or Babylon, and 
hence such power is called Babylon, and must 
finally be overthrown to give place to the reign 
of Righteousness, or the Millennial kingdom. 

[And ye shall have tribulation ten days] — The 
ten days here may be considered prophetic days, 
each day equal to a year ; and may signify ten 
years of persecution in which they should be 
called to endure tribulation, heart-felt sorrow of 
mind and affliction of body. It may also mean 
the frequency of the persecutions which were to 
come upon them, as Jacob, Job, and others use 
the term ten times, to denote frequency. 

I am inclined to think that, as no prophecy is 
of private or limited interpretation, that this has 
a much wider range and application. We shall 
see in the progress of this work, in our investi- 
gations, that a prophetic time, which is a year 
of years, or three hundred and sixty years, is 
called a day ; or, three times and a half are 
called three days and a half, which is equal to 
1260 years. So in this passage, I think a day 
means, at least, a half time, or 180 years ; then 
ten days would equal 10 times 180 or 1800 
years of tribulation to be endured by the Church 
in general. Now, if we add the 100 years of the 
Christian era already past to 1800, we have the 
year A. D. 1900. By the time this period arrives, 
I apprehend the Church will have no more 
tribulation from her heartless enemy, the man 
of sin. 

[Be thou faithful unto death, and I will give 



\. — CHAPTER II. 47 

thee a crown of life] — Be faithful in adhering to 
all the doctrines, and practicing the duties of the 
Gospel unto death, and, although thou art called 
to suffer as a martyr, I will give thee eternal life, 
and an unfading crown of glory. It is related of 
the pious Polycarp, that when brought before 
the court, and commanded to abjure and blas- 
pheme Christ, he solemnly answered: "Eighty 
and six years have I served him, and he never 
did me wrong: how, then, can I blaspheme my 
king, who hath saved me?" He was then con- 
demned to the flames, and tortured, not accepting 
deliverance, that he might obtain a better resur- 
rection than those who deny their Lord and Mas- 
ter: for those who suffer with him here shall also 
reign with him, being accounted worthy of a part 
in the first resurrection, and on all such the second 
death shall have no power. 

[V. 11. He that overcometh shall not be hurt 
of the second death] — The first death separates a 
man from all the happiness, privileges, and im- 
munities of this life. But the second death sepa- 
rates all who have to endure it, from all the happy 
companions, glorious privileges, and eternal im- 
munities of endless life in the world to come. 
But he that by the grace of God overcomes his 
sins, and brings all his members into captivity and 
obedience unto the law of Christ, shall not be 
hurt by such a death, or separation from God 
and his glorious and eternal kingdom. 

Tlie Epistle to the Church at Pergamos. 

[Y. 12. To the angel of the Church in Pergamos 
write] — This Church is addressed by our Lord, 
under the attribute of omnipotence, accused of 
the sin of covetousness / and promise is given to 
all who repent and overcome their sins, that they 
shall have the hidden manna, emblem of eternal 
riches. 

[These things, saith he, which hath the sharp 
sword with two edges] — "The sword of the spirit, 
which is the word of God, cuts every way : It 
convinces of sin and of righteousness, and of 
judgment ; pierces between the joints and mar- 
row, divides between the soul and spirit, dissects 
the whole mind, and exhibits a regular anatomy 
of the soul ! It not only reproves and exposes 
sin, but it slays the ungodly, pointing out and 
determining the punishment they shall endure. 
Jesus has the sword with two edges, emblem of 
all power and authority in this life, and the life 
to come, because he is the Saviour of sinners, and 
the judge of the quick and the dead." — Dr. A. 
Clarke. 

[V. 13. I know thy works, and where thou 
dwellest] — All things are open before him with 
whom we have to do — our works, and ways, and 
habitations ; for known unto God are all his works 



48 ANNOTATIONS 

in all places of his dominion. I know how diffi- 
cult it is for thee to live a Christian life amidst 
6uch surroundings ; for here is Satan's seat of 
learning ; for the Pergamenian library contained 
over 200,000 volumes of satanic literature. Here 
king Satan had his throne and dwelling-place, 
and here he reigns and is universally obeyed ; for 
the people have become so familiar with the de- 
vices and doctrines of the devil, that it becomes 
fashionable to serve Satan ' It was a maxim 
among the Jews, that where the law of God was 
not studied, there Satan dwelt, but was compelled 
to leave the place where a synagogue, or academy, 
was established. Although this may be merely a 
tradition, yet there is a great truth underlaying 
the thought : for it is the experience of mankind, 
that where the law of God is most heeded, the 
people are the most happy ; and where it is the 
least studied, they are the most miserable. 

[Thou boldest fast my name]— However un- 
fashionable or unpopular my name or govern- 
ment is among the citizens of Pergamos, you 
have chosen to live according to its self-denying 
doctrines, and have not been ashamed amidst its 
vain philosophy, wealth, and worldliness to con- 
fess publicly, as did Antipas, my faithful martyr, 
that you are resolved to live and die Christians. 

[And hast not denied my faith] — You have not 
neglected or rejected the doctrines, duties, pre- 
cepts, promises, and prophecies contained in the 
writings of my prophets and apostles, which con- 
tain the system of my faith, the faith once delivered 
to the saints, holy men who wrote as they were 
moved by the Holy Ghost, that all men might 
know and do the will of God on earth, as angels 
do in heaven. Christ is the author of the system 
of faith set forth in the holy Scriptures, as well 
as the author of the power to believe and obey it. 

[Antipas was my faithful martyr] — Here is 
the most indubitable evidence that Antipas was 
faithful unto death ; and he is hereby held up 
to this Church, who were well and personally 
acquainted with him, as an example which the} 7 
should imitate, as he was tempted in all points 
as they were, and had to contend with the 
same besetments. There is a work extant, en- 
titled The Acts of Antipas, which informs us 
that he was bishop of Pergamos, and that he 
suffered martyrdom, by being inclosed and burned 
to death in a brazen bull ! However this may 
be, kind reader, like Antipas, we must be faith- 
ful to our heavenly Master, whether called to pass 
through flood or fire ! The doctrine of Balaam, 
that whoredom and idolatry were very innocent 
things, and were matters of indifference, was 
very much like the doctrine of the Nicolaitans. 
(See notes on verse 6, and the 14th paragraph of 
collateral Scriptures, answering to the 14th. verse 



. — CHAPTER II. 

of this chapter.) Any of you who are guilty of 
such practices, repent, or 1 will come unto thee 
suddenly, as the flashing fire from the tempest- 
driven cloud, and will fight against thee with the 
sword of my mouth ! 

[V. 17. To him that overcometh will I give to 
eat of the hidden manna] — This is as if Christ 
had said, "It has been a constant tradition of the 
Jews that the ark of the covenant, the two tables 
of stone, Aaron's rod which budded, the holy 
anointing oil, and the pot of manna, were all 
hidden by King Josiah, when Jerusalem was 
taken by the Chaldeans ; and that these shall all 
be restored in the days of the Messiah! But I 
am the true Messiah, the anointed of God, the 
Saviour of the world : therefore, whosoever hear- 
eth and heedeth what the Spirit saith to the 
Churches, shall enjoy all the riches, and power, 
and wisdom, and blessing in their highest per- 
fection which were foreshadowed by these sacred 
symbols ! " 

[I will give him a white stone]— The heart 
of the unregenerate is represented as corrupt, 
deceitful, stony, foolish, and dark or black; but 
he that comes to Christ, shall have his old, 
hard, and dark heart taken away ; or, in other 
words, renewed. So in the language of David, 
God, for Christ's sake, shall "create in him a 
clean heart, and renew within him a right 
spirit." It shall no longer be a Hack stone, but 
a white stone — emblem of a pure, wise, and 
happy heart. 

[And in the stone a new name written] — 
The term name is often used for law or govern- 
ment ; while the children of wrath, and servants 
of sin, the law of sin is written, or contained 
in the heart. But when the heart is renewed, 
a new name or law is written on the heart, 
not with ink, but with the Spirit of the living 
God ; not in tables of stone, but in fleshly tables 
of the heart. ISTow, the Lord is that Spirit, 
which does this work, and gives us pardon, 
and peace, and joy in the Holy Ghost, which 
is a witness to us of our adoption and accept- 
ance ; for the Spirit itself beareth witness with 
our spirit that we are the children of God. 

The Epistle to the Church at Thyatira. 

[V. 18. These things sayeth the Son of God] — 
Who addresses this Church under the attribute 
of omniscience; accuses them of the sin of 
idolatry ; aud promises to all who repent, and 
conquer, and live faithful, throughout the pres- 
ent life: "I will give him the morning star" — ■ 
emblem of heavenly light, purity, peace, and 
happiness. 

[V. 19. I know thy works] — For my sake, 
in extending a knowledge of the Gospel, and 



ANNOTATIONS.— CHAPTER II. 



49 



establishing my kingdom in the world ; and 
charity or love for all the brethren in particular, 
and for poor sinners in general ; and service 
for the poor, and fatherless, and afflicted, by 
helping all, and especially the household of the 
faithful ; and faith in all my promises ; and 
you have given evidence of the genuineness of 
your faith by your works ; and thy patience, 
amidst thy labors and works for me and mine ; 
and especially thy patience towards thy enemies ; 
and thy works for thy enemies, doing good for 
evil, feeding such when hungry, giving them to 
drink when thirsty, and clothing and protecting 
them when destitute and afflicted. 

[And the last to be more than the first] — 
You have given evidence that you are growing 
in grace, and abounding more and more in good 
works ; but while you are living pure and 
praiseworthy, beware, lest by some unguarded 
duty, you become partaker of other men's sins ! 

[Y. 20. That woman Jezebel] — "Whoever this 
woman was, her character seems to have been 
like that of ancient Jezebel, the wife of Ahab, 
for an account of whom see the 20th paragraph 
of this chapter. Almost all the ancient versions 
read : Thy wife Jezebel, and this reading is fully 
indorsed by Griesbach. The angel, messenger, 
or minister of this Church was in all probability 
the husband of this pretended prophetess, teacher, 
and seducer of God's servants ; and good as he 
was, and he certainly was of an excellent character, 
yet he was partaker of the sin of others, by being 
too lenient. He disobeyed the command of Christ, 
"If thy right hand offend thee, cut it off!" It 
appears his wife was acting very wickedly, and 
he did not restrain her ; and this is what Christ 
had against him. 

'Our dearest joys, and nearest friends, 

The partners of our blood, 
How they divide our wav'ring minds, 
And leave but half for God." 

[Y. 21. And I gave her space to repent] — 
In every dispensation God has given men warn- 
ing, and space for repentance, before he would 
bring upon them the impending evil. We may 
instance the Antediluvians, the Sodomites, the 
Ninevites, the Israelites, the Babylonians, and 
especially Ahab and Jezebel, in the days of the 
prophet Elijah. (See 1 Kings, xxi.) But under 
the Christian dispensation, the long-suffering of 
God is much more aboundant ; and hence this 
Jezebel has ample space for repentance. 

[Y. 22. Behold, I will cast her into a bed] — 
The bed is the emblem of rest of body and I 
peace of mind, and is the means of physical j 
and mental refreshment, when used according 
to the requirements of nature and the dictates | 
of common sense. But a bed is used in the ! 
7 



Scriptures as a symbol of affliction, tribulation, 
and anguish of body and mind. (See the 22d 
paragraph answering to verse 22 of this chapter.) 
So the Son of God declares to this Jezebel, and all 
guilty of the like conduct, that his piercing eyes 
shall discover their wills and affections, and make 
known their pernicious ways to all the Churches ; 
for I am he which searcheth the reins and hearts, 
and I will give unto every one of you according 
to your works ; and that which was the place and 
instrument of your adulterous and idolatrous 
pleasures shall be the source of your greatest 
torment ; and the children of your adultery, 
which became the objects of your idolatry, be- 
cause you love and serve them more than your 
Creator, I will kill with a painful, lingering death 
in your beds of guilt, so that your bed shall be- 
come a bed of affliction, sorrow, and anguish ! 
And, finally, you and yours shall suffer the pains 
of the second death, unless you repent. How 
vain it is for mortal man to try to escape the all- 
discerning knowledge of him who hath his eyes 
like unto aflame of fire, by which every act and 
object is made manifest, in every time and place, 
so that all things are open and naked before him 
with whom we have to do. 

[Y. 24. But unto you I say, and the rest in 
Thyatira] — This language is evidently addressed 
to the angel or minister of Thyatira, and those of 
the Church who had kept themselves pure from 
the errors in doctrine, and the sinful practices into 
which Jezebel and her party had fallen. 

[And have not known the depths of Satan, as 
they speak] — It appears from Church history that 
this Jezebel and her party were holding the doc- 
trines of the devil, and yet teaching that it was the 
highest wisdom of heaven. They were evidently 
a part of that sect called Gnostics (wise or know- 
ing,) and they called their doctrines the depth of 
God,' intimating that they held the most profound 
secrets of divine wisdom. Christ who knows 
what is in man, and needs not that any should 
instruct him, calls these doctrines the depths of 
Satan / that is to say, they are from beneath, 
earthly, sensual, devilish, the very opposite of 
wisdom that is from above, which is first pure, 
then peaceable, gentle, easy to be entreated, full 
of mercy and good fruits, without partiality, and 
without hypocrisy. The Gnostics were much di- 
vided in sentiment ; the more strict rejected the 
most innocent gratifications of their nature, that 
the body might not degrade the soul ; while their 
more abandoned brethren considered the soul as 
entirely unaffected by the actions of the body, and 
asserted the innocence of complying with every 
dictate of the senses, and therefore abandoned 
themselves to every impulse of the passions. — (See 
Lardner's History of Heretics.) 



50 ANNOTATIONS 

[I will put upon you none other burden] — A 
burden, in Scriptural language, when used figura- 
tively, signifies a severe calamity, a heavy afflic- 
tion denounced against a person or people. Ex- 
ample : " The Lord laid this burden on Ahab." 
(2 Kings, ix: 25.) Isaiah uses the term often, 
as the " burden of Moat, " etc. The absolute 
sense of the text, I understand to be, that it 
seems good to Christ to lay upon them no greater 
burden than these necessary things: "That ye 
abstain from meats offered to idols, and from 
blood, and from things strangled, and from forni- 
cation, from which if ye keep yourselves, ye shall 
do well. Fare ye well." The passage should 
not have been divided and punctuated as in our 
translation ; but should have retained its proper 
order and connection. "I will put upon you none 
other burden but that which ye have ; (already 
received from my apostles, by the Holy Ghost ;) 
hold fast till I come," to reward my servants and 
punish my enemies : therefore hold fast to the 
doctrines and duties, precepts and promises of 
my Gospel, for I will come at the time appointed, 
and will not tarry ; for I am not slack concerning 
my promise, as some men count that I am ; but 
am long suffering, waiting for you my disciples, 
to go into all the world, and preach my Gospel 
to all nations ; then will I come and reward every 
man, accordingly as he may have obeyed or dis- 
obeyed my doctrine. 

[V. 26. And he that overcometh] — The world, 
with all its vain philosophy and idolatry, and the 
flesh, with all its covetous sensuality, desiring 
that which it does not need, or which it can not 
rightfully possess ; and the devil, with all his 
subtilty in refining upon the Gospel, by so writ- 
ing fact and fiction, truth and error, as to deceive 
and destroy the souls of men, by inducing them 
to disobey God, as he did our first parents. 

[And keepeth my works unto the end] — A man 
must show the genuineness of his faith, by the 
goodness of his works ; for they sustain the rela- 
tion of cause and effect to each other : faith is as 
invisible as the air ; works are as visible as the 
effects of the air : a genuine faith is the soul of 
good works, and as the body is dead and useless 
without the soul, so faith without good works is 
dead. That is, a faith that does not make a good 



. — CHAPTER II. 

and useful Christian of a man, is worth nothing; 
for by their fruits ye shall know them. Faith 
and works are inseparably connected with the 
perfection of Christian character in our state of 
moral probation. (Sec paragraphs 24 and 26.) 

[To him will I give power over the nations] — 
All political power is fast passing into the hands 
of Christians. Indeed, Christians now hold the 
balance of political power in the whole world. 
The time will come when the saints shall possess 
the kingdom, and possess it forever. The Gospel 
will prove to be the power of God, containing his 
own divine system of laws, and will overthrow 
all other laws and religions, and be everywhere 
established and implicitly obeyed. 

[And he shall rule them with a rod of iron] — 
Thy throne, O God, is forever and ever ; a scep- 
ter of righteousness is the scepter of thy king- 
dom. Righteousness exalts a nation ; for the 
work of righteousness is peace, and the effect of 
righteousness is quietness and assurance forever. 
Therefore he, the nation, which lives in righteous- 
ness, peace, and quietness, shall rule among the 
nations, as with an iron scepter: he shall have 
every thing his own way ; for Eight is finally to 
rule, and all kingdoms and governments must give 
place before him ; as the vessels of a potter, shall 
they be broken to pieces, utterly and irrevocably 
ruined and overthrown ; and the Millenial king- 
dom shall be universally established, even as I 
received of my Father, power, dominion, and 
glory. 

[V. 28. And I will give him the morning 
star] — I will give him, the nation which fears God, 
and works righteousness, the glory of the morn- 
ing star. It is well known that the sun, moon, 
and stars, are emblems, in prophetic language, of 
empires, kingdoms, and states. And as the 
morning star is that which immediately precedes 
the rising of the sun, so the emblem is probably 
to be understood of an empire, which is to be 
the last and best political government on earth ; 
and shall usher in, and be dissolved in the light 
of the Millenial kingdom of Christ. True reli- 
gion is constantly increasing, and its influence 
being diffused among the nations ; and like the 
sun, is shining more and more unto the perfect 
day. 



52 THE VOICE OF 

REVELATIOH. 

CHAPTER III. 

2 Tlie angel of the church of Sardis is reproved, 3 ex- 
horted to repent, and threatened if he do not repent. 
8 The angel of the church of Philadelphia 10 is ap- 
proved for his diligence and patience. 15 The angel 
of Laodicea rebuked, for being neither hot nor cold, 
19 and admonished to be more zealous. 20 Christ 
standeth at the door and knocketh. 

1. And unto the angel of the church in Sar- 
dis write ; These things saith he that hath the 
seven Spirits of God, and the seven stars; I 
know thy works, that thou hast a name that 
thou livest, and art dead. 

2. Be watchful, and strengthen the things 
which remain, that are ready to die : for I have 
not found thy works perfect before God. 

3. Remember therefore how thou hast re- 
ceived and heard, and hold fast, and repent. 
If therefore thou shalt not watch, I will come 
on thee as a thief, and thou shalt not know 
what hour I will come upon thee. 

4. Thou hast a few names even in Sardis 
which have not defiled their garments ; and they 
shall walk with me in white : for they are worthy. 

5. He that overcometh, the same shall be 
clothed in white raiment ; and I will not blot 
out his name out of the book of life, but I will 
confess his name before my Father, and before 
his angels. 

6. He that hath an ear, let him hear what 
the Spirit saith unto the churches. 

7. And to the angel of the church in Phila- 
delphia write; These things saith he that is 
holy, he that is true, he that hath the key of 
David, he that openeth, and no man shutteth ; 
and shutteth, and no man openeth : 

8. I know thy works : Behold, I have set be- 
fore thee an open door, and no man can shut it : 
for thou hast a little strength, and hast kept my 
word, and hast not denied my name. 

9. Behold, I will make them of the syna- 
gogue of Satan, which say they are Jews, and 
are not, but do lie ; behold, I will make them 
to come and worship before thy feet, and to know 
that I have loved thee. 

10. Because thou hast kept the word of my 
patience, I also will keep thee from the hour of 
temptation, which shall come upon all the world, 
to try them that dwell upon the earth. 



THE PROPHETS. 

COLLATERAL SCRIPTURES 

(V. 1.) Now she that is a widow indeed, 
and desolate, trusteth in God, and continueth 
in supplications and prayers night and day. 
But she that liveth in pleasure is dead while she 
liveth. And these things give in charge, that 
they may be blameless. But if any provide 
not for his own, and especially for those of his 
own house, he hath denied the faith, and is 
worse than an infidel. Let not a widow be 
taken into the number under threescore years 
old, having been the wife of one man, Well 
reported of for good works ; if she have brought 
up children, if she have lodged strangers, if she 
have washed the saints' feet, if she have relieved 
the afflicted, if she have diligently followed every 
good work. But the younger widows refuse : 
for when they have begun to wax wanton against 
Christ, they will marry ; Having damnation, 
because they have cast off their first faith. 
And withal they learn to be idle, wandering 
about from house to house ; and not only idle, 
but tattlers also, and busybodies, speaking 
things which they ought not. I will therefore 
that the younger women marry, bear children, 
guide the house, give none occasion to the ad- 
versary to speak reproachfully. For some are 
turned already aside after Satan. — 1 Tim. v : 
5-15. 

This know also, that in the last days perilous 
times shall come. For men shall be lovers of 
their own selves, covetous, boasters, proud, blas- 
phemers, disobedient to parents, unthankful, 
unholy. Without natural affection, truce-break- 
ers, false accusers, incontinent, fierce, despisers 
of those that are good, Traitors, heady, high- 
minded, lovers of pleasures more than lovers of 
God; Having a form of godliness, but deny- 
ing the power thereof : from such turn away. — 
2 Tim. iii : 1-5. 

(V. 2.) Is it not to deal thy bread to the 
huugry, and that thou bring the poor that are 
cast out to thy house? when thou seest the 
naked, that thou cover him ; and that thou hide 
not thyself from thine own flesh ? Then shall 
thy light break forth as the morning, and thy 
health shall spring forth speedily ; and thy 
righteousness shall go before thee : the glory 
of the Lord shall be thy reward. Then shalt 
J thou call, and the Lord shall answer ; thou shalt 



THE VOICE OF THE PROPHETS. 



53 



COLLATERAL SCRIPTURES. 

cry, and he shall say, Here I am. If thou take 
away from the midst of thee the yoke, the put- 
ting forth of the finger, and speaking vanity : 
And if thou draw out thy soul to the hungry 
and satisfy the afflicted soul; then shall thy 
light rise in obscurity, and thy darkness be as 
the noon-day : And the Lord shall guide thee 
continually and satisfy thy soul in drought, and 
make fat thy bones : and thou shalt be like a 
watered garden, and like a spring of water, 
whose waters fail not. — Isa. lviii: 7—11. 

And this is the writing that was written, 
MENE, MENE, TEKEL, UPHARSIN. This 
is the interpretation of the thing : MENE ; 
God hath numbered thy kingdom, and finished 
it. TEKEL ; Thou art weighed in the balances, 
and art found wanting. PERES; Thy king- 
dom is divided, and given to the Medes and 
Persians. Then commanded Belshazzar, and 
they clothed Daniel with scarlet, and put a chain 
of gold about his neck, and made a proclama- 
tion concerning him, that he should be the third 
ruler in the kingdom. In that night was Bel- 
shazzar the king of the Chaldeans slain. And 
Darius the Median took the kingdom, being 
about threescore and two years old. — Dan. v : 
25-31. 

(V. 3.) And I say unto you, my friends, Be 
not afraid of them that kill the body, and after 
that have no more that they can do. But I will 
forewarn you whom you shall fear : Fear him 
which, after he hath killed, hath power to cast into 
hell : yea, I say unto you, Fear him. Are not 
five sparrows sold for two farthings ? and not 
one of them is forgotten before God : But even 
the very hairs of your head are all numbered. 
Fear not, therefore : ye are of more value than 
many sparrows. Also I say unto you, Whoso- 
ever shall confess me before men, him shall the 
Son of man also confess before the angels of 
God : But he that denieth me before men, shall 
be denied before the angels of God. — Luke xii : 
4-9. 

But ye denied the Holy One and the Just, 
and desired a murderer granted unto you : And 
killed the Prince of life, whom God hath raised 
from the dead ; whereof we are witnesses. And 
his name, through faith in his name, hath made 
this man strong, whom ye see and know ; yea^ 



COLLATERAL SCRIPTURES. 

the faith which is by him hath given him this 
perfect soundness in the presence of you all.— 
Actsiii: 14-16. 

(V. 4.) Therefore we ought to give the more 
earnest heed to the things which we have heard, 
lest at any time we should let them slip. For 
if the word spoken by angels was steadfast, and 
every transgression and disobedience received a 
just recompense of reward; How shall we 
escape, if we neglect so great salvation ; which 
at the first began to be spoken by the Lord, and 
was confirmed unto us by them that heard him ! 
God also bearing them witness, both with signs 
and wonders, and with divers miracles, and gifts 
of the Holy Ghost, according to his own will. — 
Heb. ii : 1-4. 

And we know that the Son of God is come, 
and hath given us an understanding, that we 
may know him that is true, even in his Son 
Jesus Christ. This is the true God, and eternal 
life. Little children, keep yourselves from idols. 
Amen.— 1 John v : 20-21. 

(V. 5.) And I will clothe him with thy robe, 
and strengthen him with thy girdle, and I will 
commit the government into his hand ; and he 
shall be a father to the inhabitants of Jerusalem, 
and to the house of Judah. And the kev of 
the house of David will I lay upon his shoulder : 
so he shall open, and none shall shut ; and he 
shall shut, and none shall open. — Isa. xxii: 
21-22. 

Awake, awake ; put on thy strength, Zion ; 
put on thy beautiful garments, Jerusalem, 
the holy city : for henceforth there shall no 
more come into thee the uncircumcised and 
the unclean. Shake thyself from the dust; 
arise, and sit down, Jerusalem : loose thyself 
from the bands of thy neck, captive daughter 
of Zion. For thus saith the Lord, Ye have sold 
yourselves for nought ; and ye shall be redeemed 
without money. — Isa. Hi : 1-3. 

Arise, shine, for thy light is come, and the 
glory of the Lord is risen upon thee. For, 
behold, the darkness shall cover the earth, and 
gross darkness the people : but the Lord shall 
arise upon thee, and his glory shall be seen 
upon thee. And the Gentiles shall come to thy 
light, and kings to the brightness of thy rising. 
Lift up thine eyes round about, and see : all 



54 THE VOICE OF 

REVELATION. 

11. Behold, I come quickly'; hold that fast 
which thou hast, that no man take thy crown. 

12. Him that overcometh, will I make a pil- 
lar in the temple of my God, and he shall go 
no more out : and I will write upon him the 
name of my God, and the name of the city of 
my God, which is new Jerusalem, which cometh 
down out of heaven from my God : and / will 
write upon him my new name. 

13. He that hath an ear, let him hear what 
the Spirit saith unto the churches. 

14. And unto the angel of the church of the 
Laodiceans write; These things saith the Amen, 
the faithful and true Witness, the beginning of 
the creation of God ; 

15. I know thy works, that thou art neither 
cold nor hot : I would thou wert cold or hot. 

16. So then because thou art lukewarm, and 
neither cold nor hot, I will spue thee out of my 
mouth : 

17. Because thou say est, I am rich, and 
increased with goods, and have need of nothing ; 
and knowest not that thou art wretched, and 
miserable, and poor, and blind and naked : 

18. I counsel thee to buy of me gold tried 
in the fire, that thou mayest be rich ; and white 
raiment, that thou mayest be clothed, and that 
the shame of thy nakedness do not appear; 
and anoint thine eyes with eye-salve, that thou 
mayest see. 

19. As many as I love, I rebuke and chas- 
ten : be zealous therefore, and repent. 

20. Behold, I stand at the door, and knock: 
If any man hear my voice, and open the door, 
I will come in to him, and will sup with him, 
and he with me. 

21. To him that overcometh will I grant to 
sit with me in my throne, even as I also over- 
came, and am set down with my Father in his 
throne. 

22. He that hath an ear, let him hear what 
the Spirit saith unto the churches. 



COLLATERAL SCRIPTURES. 

they gather themselves together, they come to 
thee : thy sons shall come from far, and thy 
daughters shall be nursed at thy side. Then 
thou shalt see and flow together, and thy heart 



THE PROPHETS. 

COLLATERAL SCRII>TURES 

shall fear, and be enlarged ; because the abund- 
ance of the sea shall be converted unto thee, 
the forces of the Gentiles shall come unto thee. 
The multitude of camels shall cover thee, and 
the dromedaries of Midian and Epha ; all they 
from Sheba shall come; they shall bring gold 
and incense ; and they shall show forth the 
praises of the Lord. — Isa. lx: 1-6. 

(V. 7.) With him is wisdom and strength, 
he hath council and understanding. Behold, he 
breaketh down, and it cannot be built again ; 
he shutteth up a man, and there can be no open- 
ing. Behold, he withholdeth the waters, and they 
dry up ; also he sendeth them out, and they 
overturn the earth. With him is strength and 
wisdom ; the deceived and the deceiver are his. 
He leadeth counselors away spoiled, and maketh 
the judges fools. He looseth the bond of kings, 
and girdeth their loins with a girdle. He leadeth 
princes away spoiled, and overthroweth the 
mighty. He removeth away the speech of the 
trustjr, and taketh away the understanding of 
the aged. He poureth contempt upon princes, 
and weakeneth the strength of the mighty. He 
discovereth deep things out of darkness, and 
bringeth out to light the shadow of death. He 
increaseth the nations, and destroyeth them : 
he enlargeth the nations, and straiteneth them 
again. He taketh away the heart of the chief 
of the people of the earth, and causeth them to 
wander in a wilderness where there is no way. 
They grope in the dark without light, and he 
maketh them to stagger like a drunken man. — 
Job xii: 13-25. 

(V. 8.) And when they had preached the 
word in Perga, they went down into Attalia : 
And thence sailed to Antioch, from whence they 
had been recommended to the grace of God for 
the work which they fulfilled. And when they 
were come, and had gathered the Church to- 
gether, they rehearsed all that God had done with 
them, and how he had opened the door of faith 
unto the Gentiles. And there thev abode long 
time with the disciples. — Acts xiv : 25-28. 

For a great door and effectual is opened unto 
me, and there are many adversaries. And this 
continued by the space of two years ; so that 
all they which dwelt in Asia heard the word of 
the Lord Jesus, both Jews and Greeks. And 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

God wrought special miracles by the hands of 
Paul : So that from his body were brought 
unto the sick handkerchiefs or aprons, and the 
diseases departed from them, and the evil spirits 

went out of them So mightily grew 

the word of God, and prevailed. — Acts xix : 
9-20. 

(V. 9.) But there were false prophets also 
among the people, even as there shall be false 
teachers among you, who privily shall bring in 
damnable heresies, even denying the Lord that 
bought them, and bring upon themselves swift 
destruction. And many shall follow their per- 
nicious ways ; by reason of whom the way of truth 
shall be evil spoken of, and through covetous- 
ness shall they with feigned words make mer- 
chandise of you : whose judgment now of a long 
time lingereth not, and their damnation slumber- 
eth not. For if God spared not the angels that 
sinned, but cast them down to hell, and delivered 
them into chains of darkness, to be reserved 
unto judgment; and spared not the old world, 
but saved Noah, the eighth person, a preacher 
of righteousness, bringing in the flood upon 
the world of the ungodly; And turning the 
cities of Sodom and Gomorrah into ashes, con- 
demned them with an overthrow, making them 
an ensample unto those that after should live 
ungodly; And delivered just Lot, vexed with 
the filthy conversation of the wicked : (For that 
righteous man dwelling among them, in seeing 
and hearing, vexed his righteous soul from day 
to day, with their unlawful deeds;) The Lord 
knoweth how to deliver the godly out of tempt- 
ations, and to reserve the unjust unto the day 
of judgment to be punished : But chiefly them 
that walk after the flesh in the lust of unclean- 
ness, and despise government : presumptious are 
they, self-willed ; they are not afraid to speak 
evil dignities. Whereas angels, which are 
greater in power and might, bring not railing 
accusation against them before the Lord. But 
these, as natural brute beasts, made to be taken 
and destroyed, speak evil of the things that 
they understand not; and shall utterly perish 
in their own corruption ; These are wells with- 
out water, clouds that are carried with a tempest ; 
to whom the mist of darkness is reserved for- 
ever. — 2 Pet. ii: 1-17. 



THE PROPHETS. 55 

COLLATERAL SCRIPTURES, 

(V. 15. ) And it shall come to pass, as soon 
as I am gone from thee, that the Spirit of the 
Lord shall carry thee whither I know not ; and 
so when I come and tell Ahab, and he can not 
find thee, he shall slay me : but I thy servant 
fear the Lord from my youth. Was it not told 
my lord what I did when Jezebel slew the pro- 
phets of the Lord, how I hid a hundred men 
of the Lord's prophets by fifty in a cave, and 
fed them with bread and water? And now thou 
sayest, Go tell thy lord, Behold, Elijah is here; 
and he shall slay me. And Elijah said, As the 
Lord of hosts liveth, before whom I stand, I 
will surely show myself unto him to-day. So 
Obadiah went to meet Ahab, and told him : and 
Ahab went to meet Elijah. And it came to 
pass, when Ahab saw Elijah, that Ahab said 
unto him, Art thou he that troubleth Israel? 
And he answered I have not troubled Israel; 
but thou and thy father's house, in that ye have 
forsaken the commandments of the Lord, and 
thou hast followed Baalim. Now therefore send, 
and gather to me all Israel unto mount Carmel, 
and the prophets of Baal four hundred and fifty, 
and the prophets of the groves four hundred, 
which eat at Jezebel's table. So Ahab sent 
unto all the children of Israel, and gathered the 
prophets together unto mount Carmel. And 
Elijah came unto all the people, and said, How 
long halt ye between two opinions ? if the Lord 
be God, follow him : but if Baal, then follow 
him. And the people answered him not a word. 
Then said Elijah unto the people, I, even I only, 
remain a prophet of the Lord ; but Baal's pro- 
phets are four hundred and fifty men. Let 
them therefore give us two bullocks; and let 
them choose one bullock for themselves, and cut 
it in pieces, and lay it on wood, and put no fire 
under: and I will dress the other bullock, and 
lay it on wood and put no fire lender : And call ye 
on the name of your gods, and I will call on the 
name of the Lord : and the God that answereth 
by fire, let him be God. And all the people 
answered and said, It is well spoken. And 
Elijah said unto the prophets of Baal, Choose 
you one bullock for yourselves, and dress it first ; 
for ye are many : and call on the name of your 
gods, but put no fire under : And they took the 
bullock which was given them, and they dressed 



THE PEOPHETS. 



5Q THE VOICE OF 

COLLATERAL SCRIPTURES. 

it, and called on the name of Baal, from morn- 
ing even until noon, saying, Baal, hear us ! 
But there was no voice, nor any that answered. 
And they leaped upon the altar which was made. 
And it came to pass at noon, that Elijah mocked 
them, and said, Cry aloud ; for he is a god : 
either he is talking, or he is pursuing, or he is 
in a journey, or peradventure he sleepeth, and 
must be awaked. And they cried aloud, and 
cut themselves, after their manner, with knives 
and lancets, till the blood gushed out upon them. 
And it came to pass, when mid-day was past, 
and they prophesied until the time of the offer- 
ing of the evening sacrifice, that there was 
neither voice, nor any to answer, nor any that 
regarded. And Elijah said unto all the people, 
Come near unto me. And all the people came 
near unto him. And he repaired the altar of 
the Lord that was broken down. And Elijah 
took twelve stones, according to the number of the 
tribes of the sons of Jacob, unto whom the word 
of the Lord came, saying, Israel shall be thy 
name : And with the stones he built an altar 
in the name of the Lord : and he made a trench 
about the altar, as great as would contain two 
measures of seed. And he put the wood in 
order, and cut the bullock in pieces, and laid 
him on the wood, and said, Fill four barrels with 
water, and pour it on the burnt sacrifice, and on 
the wood. And he said, Do it the second time : 
and they did it the second time. And he said, 
Do it the third time : and they did it the third 
time. And the water ran round about the 
altar ; and he filled the trench also with water. 
And it came to pass, at the time of the offer- 
ing of the evening sacrifice, that Elijah the pro- 
phet came near, and said, Lord God of Abra- 
ham, Isaac, and of Israel, let it be known this 
day that thou art God in Israel, and that I am 
thy servant, and that I have done all these things 
at thy word. Hear me, Lord, hear me ; that 
this people may know that thou art the Lord 
God, and that thou hast turned their heart back 
again. Then the fire of the Lord fell, and con- 
sumed the burnt-sacrifice, and the wood, and the 
stones, and the dust, and licked up the water 
that was in the trench. And when all the peo- 
ple saw it, they fell on their faces : and they said. 
The Lord, he is the God ; the Lord, he is the 



COLLATERAL SCRIPTURES. 

God. And Elijah said unto them, Take the 
prophets of Baal ; let not one of them escape. 
And they took them : and Elijah brought them 
down to the brook Kishon, and slew them there. 
And Elijah said unto Ahab, Get thee up, eat 
and drink; for there is a sound of abundance 
of rain. So Ahab went up to eat and to drink. 
And Elijah went up to the top of Carmel ; and 
he cast himself down upon the earth, and put his 
face between his knees, And said to his ser- 
vant, Go up now, look toward the sea. And he 
went up, and looked, and said, There is nothing. 
And he said, Go again seven times. And it 
came to pass at the seventh time, that he said, 
Behold, there ariseth a little cloud out of the 
sea, like a man's hand. And he said, Go up, 
say unto Ahab, Prepare thy chariot, and get 
thee down, that the rain stop thee not. And it 
came to pass in the mean while, that the heaven 
was black with clouds and wind, and there was 
a great rain. And Ahab rode, and went to 
Jezreel. And the hand of the Lord was on 
Elijah : and he girded up his loins, and ran 
before Ahab to the entrance of Jezreel.— 
1 Kings xviii : 12-46. 

(V. 17.) But godliness with contentment is 
great gain. For we brought nothing into this 
world, and it is certain we can carry nothing 
out. And having food and raiment, let us be 
therewith content. But they that will be rich, 
fall into temptation and a snare, and into many 
foolish and hurtful lusts, which drown men in 
destruction and perdition. For the love of 
money is the root of all evil ; which while some 
coveted after, they have erred from the faith, 
and pierced themselves through with many sor- 
rows. But thou, man of God, flee these 
things; and follow after righteousness, godli- 
ness, faith, love, patience, meekness. Fight the 
good fight of faith, lay hold on eternal life, 
whereunto thou art also called, and hast professed 

a good profession before many witnesses 

Charge them that are rich in this world, that 
they be not high-minded, nor trust in uncertain 
riches, but in the living God, who giveth us 
richly all things to enjoy ; That they do good, 
that they be rich in good works, ready to dis- 
tribute, willing to communicate ; Laying up in 
store for themselves a good foundation against 



The voice of the prophets. 



57 



COLLATERAL SCRIPTURES. 

the time to come, that they may lay hold on 
eternal life.— 1 Tim: 6-19. 

(V. 1 8.) Ho, every one that thirsteth, come 
ye to the waters, and he that hath no money ; 
come ye, buy and eat; yea, come, buy wine 
and milk without money, and without price. 
Wherefore do ye spend money for that which is 
not bread, and your labor for that which satis- 
fied not ? Hearken diligently unto me, and eat 
that which is good, and let your soul delight 
itself in fatness. Incline your ear, and come 
unto me : hear, and your soul shall live ; and I 
will make an everlasting covenant with you, 
even the sure mercies of David. — Isa. lv : 1-3. 

(V. 19.) Wherefore, seeing we also are 
compassed about with so great a cloud of wit- 
nesses, let us lay aside every weight, and the 
sin which doth so easily beset us, and let us run 
with patience the race that is set before us, 
Looking unto Jesus, the author and finisher of 
our faith ; who, for the joy that was set before 
him, endured the cross, despising the shame, 
and is set down at the right hand of the throne 
of God. For consider him that endured such 
contradiction of sinners against himself, lest ye 
be wearied and faint in your minds. Ye have 
not resisted unto blood, striving against sin. 
And ye have forgotten the exhortation, which 
speaketh unto you as unto children, My son, 
despise not thou the chastening of the Lord, 
nor faint when thou art rebuked of him : For 
whom the Lord loveth he chasteneth, and 
scourgeth every son whom he receiveth. — Heb. 
xii: 1-6. 

And Elimelech, Naomi's husband, died ; and 
she was left, and her two sons. And they took 
them wives of the women of Moab ; the name 
of the one ivas Orpah, and the name of the 
other Ruth : and they dwelled there about ten 
years. And Mahlon and Chilion died also both 
of them ; and the woman was left of her two 
sons and her husband. Then she arose, with 
her daughters-in-law, that she might return from 
the country of Moab : for she had heard in the 
country of Moab how that the Lord had visited 
his people in giving them bread. Wherefore 
she went forth out of the place where she was, 
and her two daughters-in-law with her: and 
they went on the way to return unto the land 
8 



COLLATERAL SCRIPTURES. 

of Judah. And Naomi said unto her two daugh- 
ters-in-law, Go, return each to her mother's house : 
the Lord deal kindly with you, as ye have dealt 
with the dead, and with me. The Lord grant 
you that ye may find rest, each of you in the 
house of her husband. Then she kissed them : 
and they lifted up their voice, and wept. And 
they said unto her, Surely we will return with 
thee unto thy people. Turn again, my daugh- 
ters, go your tvay ; for I am too old to have a 
husband. If I should say, I have a hope, if I 
should have a husband also to-night, and should 
also bear sons; Would ye tarry for them till 
they were grown ? would ye stay for them from 
having husbands? nay, my daughters; for it 
grieveth me much, for your sakes, that the hand 
of the Lord is gone out against me. And they 
lifted up their voice, and wept again : and Orpah 
kissed her mother-in-law, but Ruth clave unto 
her. And she said, Behold, thy sister-in-law is 
gone back unto her people, and unto her gods : 
return thou after thy sister-in-law. And Ruth 
said, Entreat me not to leave thee, or to return 
from following after thee : for whither thou goest, 
I will go ; and where thou lodgest, I will lodge : 
thy people shall be my people, and thy God my 
God. Where thou diest will I die, and there 
will I be buried : the Lord do so to me, and 
more also, if aught but death part thee and me. 
When she saw that she was steadfastly minded 
to go with her, then she left speaking unto her. 
So they two went until they came to Beth- 
lehem. And it came to pass, when they were 
come to Beth-lehem, that all the city was moved 
about them ; and they said, Is this Naomi ? 
And she said unto them, Call me not Naomi, 
call me Mara : for the Almighty hath dealt 
very bitterly with me. I went out full, and 
the Lord hath brought me home again empty : 
why then call ye me Naomi, seeing the Lord 
hath testified against me, and the Almighty 
hath afflicted me ? So Naomi returned, and 
Ruth the Moabitess, her daughter-in-law, with 
her, which returned out of the country of 
Moab : and these came to Beth-lehem in the be- 
ginning of barley-harvest. — Ruth i : 3-22. 

(V. 20.) I have yet many things to say 
unto you, but ye cannot bear them now. How- 
beit when he, the Spirit of truth, is come, he 



58 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES 

will guide you into all truth : for he shall 
not speak of himself; but whatsoever he shall 
hear, that shall he speak : and he will show you 
things to come. He shall glorify me : for he shall 
receive of mine, and shall show it unto } : ou. 
All things that the Father hath are mine : 
therefore said I, that he shall take of mine, and 
shall show it unto you. A little while, and ye 
shall not see me : and again, a little while, and 
ye shall see me, because I go to the Father. Then 
said some of his disciples among themselves, 
What is this that he saith unto us, A little 
while, and ye shall not see me : and again, A 
little while, and ye shall see me : and, Because 
I go to the Father? They said therefore, What 
is this that he saith, A little while ? We can- 
not tell what he saith. Now Jesus knew that 
they were desirous to ask him, and said unto 
them, Do ye inquire among yourselves of that 
I said, A little while, and ye shall not see me : and 
again, A little while, and ye shall see me ? Verily, 
verily, I say unto you, That ye shall weep and 
lament, but the world shall rejoice : and ye shall 
be sorrowful, but your sorrow shall be turned 
into joy. A woman when she is in travail hath 
sorrow, because her hour is come : but as soon 
as she is delivered of the child, she remembereth 
no more the anguish, for joy that a man is born 
into the world. And ye now therefore have 
sorrow : but I will see you again, and your heart 
shall rejoice, and your joy no man taketh from 
you. And in that clay ye shall ask me nothing. 
Verity, verily, I say unto you, Whatsoever ye 
shall ask the Father in my name, he will give it 
you. Hitherto have ye asked nothing in my 
name : ask, and ye shall receive, that your joy 
may be full. These things have I spoken unto 
you in proverbs : but the time cometh when I 
shall no more speak unto you in proverbs : but 
I shall show you plainly of the Father. At 
that day ye shall ask in my name : and I say 
not unto you that I will pray the Father for 
you ; For the Father himself loveth you, because 
ye have loved me, and have believed that I 
came out from God. I come forth from the 
Father, and am come into the world : again, I 
leave the world and go to the Father. His 
disciples said unto him, Lo, now speakest thou 
plainly, and speakest no proverb. Now are we 



COLLATERAL SCRIPTURES. 

sure that thou knowest all things, and needest 
not that any man should ask thee : by this we 
believe that thou earnest forth from God. Jesus 
answering them, Do ye now believe ? Behold, 
the hour cometh, yea, is now come, that ye shall 
be scattered, every man to his own, and shall 
leave me alone : and yet I am not alone, because 
the Father is with me. These things have I 
spoken unto you, that in me ye might have 
peace. In the world ye shall have tribulation : 
but be of good cheer ; I have overcome the 
world.— John xvi : 12-33. 

I sleep, but my heart waketh : it is the 
voice of my beloved that knocketh, saying. 
Open to me, my sister, my love, my dove, 
my undefiled : for my head is filled with dew, 
and my locks with the drops of the night. I 
have put off my coat ; how shall I put it on ? 
I have washed my feet ; how shall I defile them ? 
My beloved put in his hand by the hole of the 
door, and my bowels were moved for him. I 
rose up to open to my beloved ; and my hands 
dropped with myrrh, and my fingers ivith sweet- 
smelling myrrh, upon the handles of the lock. 
— Songs of Sol. v : 2-5. 

Let your loins be girded about, and your 
lights burning; And ye yourselves like unto 
men that wait for their lord, when he will return 
from the wedding ; that when he cometh and 
knocketh, they may open to him immediately. 
Bessed are those servants, whom the lord, when 
he cometh, shall find watching: verily I say 
unto you, That he shall gird himself, and make 
them sit down to meat, and will come forth and 
serve them. And if he shall come in the second 
watch, or come in the third watch, and find 
them so, blessed are those servants. And this 
know, that if the good man of the house had 
known what hour the thief would come, he 
would have watched, and not have suffered his 
house to be broken through. Be ye therefore 
ready also : for the Son of man cometh at an 
hour when ye think not. — Luke xii: 35-40. 

(V. 21.) For, behold, I create new heavens 
and a new earth : and the former shall not be 
remembered, nor come into mind. But be you 
glad and rejoice forever in that which I create : 
for, behold, I create Jerusalem a rejoicing, and her 
people a joy. And I will rejoice in Jerusalem, 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

and joy in my people : and the voice of weeping 
shall be no more heard in her, nor the voice of 
crying. There shall be no more thence an infant 
of days, nor an old man that hath not filled his 
days : for the child shall die a hundred years old : 
but the sinner, being a hundred years old, shall 
be accursed. And they shall build houses, and 
inhabit them; and they shall plant vineyards, 
and eat the fruit of them. They shall not build, 
and another inhabit ; they shall not plant, and 
another eat : for as the days of a tree are the 
days of my people, and mine elect shall long 
enjoy the work of their hands. They shall not 
labour in vain, nor bring forth for trouble : for 
they are the seed of the blessed of the Lord, 
and their offspring with them. And it shall 
come to pass, that before they call, I will answer ; 
and while they are yet speaking, I will hear. 
The wolf and the lamb shall feed together, and 
the lion shall eat straw like the bullock : and 
dust shall be the serpent's meat. They shall 
not hurt nor destroy in all my holy mountain, 
saith the Lord. — Isa. lxv: 17-25. 

Who is this that cometh from Edom, with dyed 
garments from Bozrah ? this that is glorious in 
his apparel, traveling in the greatness of his 
strength ? I that speak in righteousness, mighty 
to save. Wherefore art thou red in thine ap- 



THE PROPHETS. 59 

COLLATERAL SCRIPTURES. 

parel, and thy garments like him that trendeth 
in the wine-fat ? I have trodden the wine-press 
alone ; and of the people there ivas none with 
me : for I will tread them in mine anger, and 
trample them in my fury ; and their blood shall 
be sprinkled upon my garments, and I will stain 
all my raiment. For the day of vengeance is 
in my heart, and the year of my redeemed is 
come. And I looked, and there was none to 
help, and I wondered that there was none to 
uphold ; therefore mine own arm brought sal- 
vation unto me; and my fury, it upheld me. 
And I will tread down the people in mine anger, 
and make them drunk in my fury, and I will 
bring down their strength to the earth. I will 
mention the loving-kindness of the Lord, and 
the praises of the Lord, according to all that the 
Lord hath bestowed on us, and the great good- 
ness toward the house of Israel, which he hath 
bestowed on them according to his mercies, and 
according to the multitude of his loving kind- 
nesses. For he said, Surely they are my peo- 
ple, children that will not lie : so he was their 
Saviour. In all their affliction he was afflicted, 
and the angel of his presence saved them : in 
his love and in his pity he redeemed them : and 
he bare them, and carried them all the days of 
old. — Isa. lxiii : 1-9. 



ANNOTATIONS. 



CHAPTER III. 



The Epistle to the Church in Sardis. 

[V. 1. Christ addresses this Church under the 
attribute of Omnipresence: "These things sayeth 
he that hath the seven Spirits of God;" accuses 
them of the sin of dissimulation ; for I know thy 
works, that thou hast a name, that thou livest, 
and art dead] — You have the form, the body of 
godliness, the name, and government, but you 
have not the power, the soul, the life ; for by 
your fruits, your works, ye are known. However, 
Christ promises to him that overcomes eternal 
friendship and protection in the kingdom of God : 
for he that overcometh, the same shall be clothed in 
white raiment, and I will not blot out his name 
out of the Book of Life, but I will confess his 
name before my father and before his angels. 
What a glorious promise I 

[V. 2. Be watchful, and strengthen the things 
which remain, that are ready to die] — The good 
seed of the kingdom, the word of God, which 
was sown in your hearts, has been plucked up ; 
some, at least, by the devil ; some has withered on 
stony ground ; some has been choked among 
thorns, cares, or pleasures of this life : be watch- 
ful, be sober, be vigilant, for your adversary, the 
devil, seeks to destroy all. Pray always that the 
rich dews of grace may come over you in many 
a gentle shower, to strengthen the things which 
remain, that there may be the blade, and the 
stock, and the ear, and the full corn in the ear, 
that thy works, thy fruits, may be perfect, filled 
up, and acceptable before God, as the full-eared 
corn at harvest-time is pleasing to the patient 
husbandman ! 

[V. 3. Remember, therefore, how thou hast 
received] — The grace of God, the Gospel of your 
salvation ; and come, as at the first, relying en- 
tirely on the mercy of God, through the merits of 
Christ, for redemption, even the forgiveness of all 
your sins, and acceptance, and the witness of the 
Holy Spirit. 

[And heard] — "What exceeding great and pre- 
cious promises were made known to you in the 
beginning of the Gospel message, and how they 
comprehended the most glorious and eternal 
blessings. 

[Hold fast] — These promises steadfast unto the 
end, and never cast away your confidence, which 
hath so great a recompense of reward. 

[And repent] — Of whatever wrong you have 

(60) 



done, or duty yon have left undone, and return 
and come unto the Lord, and he will have mercy 
upon you : even come humbly to God, and he 
will abundantly pardon all your sins. 

[If, therefore, thou shalt not watch] — And main- 
tain thy position, and retain the blessings thou 
hast received, and regain the favor thou hast lost. 

[I will come upon thee as a thief] — And take 
away all that I gave thee : for what hast thou 
that thou didst not receive? I will have mine 
own, and if thou wilt not improve the talents, 
gifts, graces, and privileges which I have gra- 
ciously bestowed upon thee, I will take them 
away, as a thief, and thou shalt not know what I 
have done. "I will come upon thee;" I shall 
treat you as incorrigible enemies who have 
often been reproved, destroy you suddenly and 
unexpectedly, as a thief, and there shall be no 
remedy ; for I will laugh at your calamity, and 
mock when your fear cometh. 

[V. 4. Thou hast a few names even in Sardis 
which have not defiled their garments]— This lan- 
guage appears to be addressed especially to the 
angel or minister of Sardis. A few names or 
persons, belonging to the church at Sardis, had 
kept themselves pure from the pollutions of erro- 
neous doctrines and corrupt practices which were 
inculcated and indulged among them, as among 
the other churches in Asia. It has been the cus- 
tom of the Church in all ages, when a person was 
baptized and admitted into it, by this visible 
sign and seal, to enroll their names in the church 
book, or record kept for this purpose ; and hence 
names are put here for the people themselves. 

[They shall walk with me in white] — They 
shall be my familiar companions, and shall enjoy 
all the glory and blessings of my pure and 
heavenly kingdom ; for they have given evidence 
they are worthy of such a glorious inheritance. 
No mortal has ever been so favorably surrounded 
as not to be tempted to sin ; and Adam, amidst 
the beauties and pleasures of Paradise, disobeyed 
the divine command, and brought ruin upon him- 
self and his race. While, on the other hand, none 
have ever been so unfavorably surrounded, but that 
they have proved faithful in the belief and prac- 
tice of the Gospel. Perhaps Antipas, of Perga- 
mos, was encompassed by as ungodly and Sodom- 
itish and malignant a set of men as ever lived ; 
yet Christ says of him, " He was my faithful 
martyr," and consequently faithful unto death. 



ANNOTATIONS. 

[V. 5. I will not blot out his name, out of the 
Book of Life] — It was the custom of the Jews, as 
well as of the Greeks and Romans, to have a book 
for the purpose of registering the names of the 
people belonging to their commonwealth. This 
book contained the names of all living citizens ; 
and hence may properly be called the "Book of the 
Living," or " Book of Life." But from this book, 
the names of all the dead were carefully erased, 
expunged, or Hotted out. Here may also be an al- 
lusion to the practice of registering the names of 
all who were admitted into the visible church, by 
water baptism ; and hence the custom of baptis- 
mal registers in churches. They are properly 
books of life, as they contain the names of all 
who have become fellow-citizens with the saints, 
and are of the household of faith. Or there may 
be an allusion to the white raiment worn by the 
priests ; and the erasing or blotting out of the 
names of any from the priestly register, who had 
grievously sinned, or were suffering some legal 
disability, or were not found of the lineage of 
Aaron. Such were dismantled of their white 
raiment, and sent away degraded, as unworthy 
of the holy place and office of the priesthood. But 
those who were found worthy, their names were 
not blotted out of the Book of Life. So Christ 
assures this Church, that this shall be the portion 
of all his people who are faithful unto death. I 
will not blot out his name out of the Book of 
Life, but I will confess his name before my Fa- 
ther, and before his angels, as being my true dis- 
ciple. 

[V. 6. He that hath an ear, let him hear 
what the Spirit saith to the Churches] — The 
things which are written to these Churches, are 
dictated by the spirit of love, wisdom, purity, and 
fidelity, and are worthy the attention, not only 
of the members of this Church, but of all the 
children of men who have eyes to see, or an ear to 
hear, or sense to perceive. It would seem that 
the term Churches was here used by divine fore- 
sight, to mock the wisdom of modern times, 
which defines the churches to be but one Church, 
the Church, and that to be an indescribable, in- 
definable, invisible something, which is infallible, 
and can not degenerate, or apostatize. However, 
it is evident that all who hold these views are 
fallible, degenerate, and have grievously aposta- 
tized. 

Epistle to the Church of Philadelphia. 

Our Lord addresses himself to this Church 
under the attribute of Truth; accuses some of 
the members of lying ; and to all who overcome 
their sins, he promises the eternal honors and 
enjoyments of the city of God. 

[V. 7. These things saith He that is holy] — 



. — CHATTER III. qi 

In all his motives, works, and ways. He that is 
true — In all that he has ever said to mankind, 
in all that he says to the Churches, and in all the 
declarations of this Revelation, his veracity is un- 
impeachable ; for he is the fountain of truth, in 
whom there is no error, or darkness, or variable- 
ness, or shadow of turning. lie that hath the key 
of David — that has the power of which David's 
was the emblem : as David ruled over Israel, so 
Christ is to rule over all the true Israel of God. 

[He that openeth, and no man shutteth] — He 
that openeth a wide and effectual door for the 
advancement of his kingdom in the world, in 
spite of all opposition, and which the united 
powers of earth and hell can not close ; for he is 
the little stone hewn out of the mountain, which 
is to break in pieces, and subdue all kingdoms. 

[And he shutteth, and no man openeth] — He 
restrains, or impedes the power of earthly king- 
doms, and makes them subserve his purpose, as 
the scaffolding to the Temple, till all is complete, 
and then, in the fullness of times, they shall be 
taken away with the rubbish, and no man, or 
combination of men, or devils, can subvert his 
purpose ; for he is King of kings, and Lord of 
lords. 

[V. 8. I know thy works] — What thou hast 
done and suffered for the sake of my kingdom. 
Behold, I have set before thee an open door. 
Thy way is clear, under my grace and providence, 
to enter the very citadel of sin, and then to push 
on thy conquests and take the "man of sin," and 
all his subjects ; for my grace and power is suffi- 
cient for the work ; the door is open before thee, 
and no man can shut it. Amen. 

[For thou hast a little strength] — In weakness 
thou art made strong: for when thou feelest thine 
own feebleness, then it is thou callest upon me 
for help, and I will give thee a power and a wis- 
dom which thy enemies can not gainsay or resist ; 
for, according to thy day, whether thou goest 
through fire or water, so shall thy strength be. 

[And hast kept my word] — As the only rule 
of thy faith and practice, and hast not suffered it 
to be corrupted by the reasoning of vain men, or 
improved by false philosophy. 

[And hast not denied my name] — My person, 
character, power, and government. Ye have 
confessed that, as to my person, I am of the seed 
of David ; as to my character, that I have de- 
monstrated that I am the Son of God — Immanuel ; 
as to my power, that I have all power in heaven 
and earth, that in me dwelt and dwells all the 
fullness of the Godhead substantially, and for ever- 
more ; and as to my government, it shall rule 
over all, and to it there shall be no end. 

[V. 9. Behold, I will make them of the syn- 
agogue of Satan] — Those who claim to be the 



62 



ANNOTATIONS. — CHAPTER III. 



Church, the true Church, the only Church, and 
deny salvation to all others, yet their errors in 
doctrine, and corruptions in practice, give evi- 
dence that they are not the servants of God, but 
of their father, the devil ; for his works they do, 
and by their fruits ye shall know them ; and if 
they claim to be the Church, or synagogue, they 
are of the synagogue of Satan ; although they 
claim to be Jews, they are not Jews inwardly, 
whose praise is of God, and not of men. Do men 
gather grapes of thorns, or figs of thistles ? there- 
fore they do lie in setting up their claim to be 
Jews ; for they have so corrupted the simplicity 
of the Gospel that they have no longer the form, 
the true doctrines, much less the spiritual life and 
power of my pure and peaceful religion which is 
the power of God unto present and eternal sal- 
vation, to all who believe and obey. 

[Behold, I will make them to come, and wor- 
ship before thy feet] — To admit all, and submit to 
all the doctrines of my Gospel, as containing the 
true principles of universal right, peace, and 
good-will among men, and for my glory I shall 
so order the affairs of men, and direct the events 
of time, in the course of my Providence, that the 
Jews shall be obliged to seek unto Christians for 
toleration, support, and protection, which they 
shall be obliged to work for in the most abject 
manner on their part, and on yours the most 
honorable. 

[And to know that I have loved thee] — That 
I love every one who walks in the steps of the 
faith of Abraham, and serves me not merely in 
word, but in deed. And I will make the Jews 
know that the love which was formerly fixed on 
them, is now removed, on account of their un- 
belief and disobedience, and is now bestowed 
upon you Gentiles, because of your faith and 
obedience. 

[Y. 10. Because thou hast kept the word of my 
patience] — You have done and suffered patiently 
the things which were required in my word, 
which teaches that I am long-suffering, and that 
I have left you an example of patience, even unto 
death ; so you should follow my steps, as ye 
have, and be patient toward all men, if happily 
they may repent of their errors, and come to the 
acknowledgment of theitruth, and be saved. 

[I will also keep thee] — As you have wonder- 
fully and patiently kept my words of precept and 
promise, in the time of tribulation and affliction, 
I will also keep thee ; do wonderful things for 
thee in delivering thee from evil, which shall 
astonish thine adversaries, and greatly rejoice 
thine own heart. 

[V. 11. Behold, I come quickly] — To give evi- 
dence to you that I am not slack concerning my 
promise ; and my rewards of consolation will I 



bring for all my faithful friends ; but against my 
enemies I shall sit in judgment, and award them 
tribulation and anguish. 

[Hold that fast which thou hast] — See, it is but 
a little while that you have to labor, and watch, 
and suffer, for my sake ; so if you are faithful, 
it is but a little time till the crown will be yours, 
and yours forever, without the possibility of again 
losing it. The crown is an emblem of the high- 
est honor, wealth, and happiness. "Why the ex- 
hortation to hold that fast which thou hast, if 
there were no possibility of letting it go or losing 
it? Therefore let us give the more earnest heed 
to the things we have, lest at any time we should 
let them slip, and the inheritance prepared for 
us, be taken possession of by another. This is 
certainly the plain, common-sense teaching of the 
text. 

[Y. 12. A pillar in the temple of my God] — 
The Church is the Temple of God, built up of 
living stones, individual, living members. Christ 
is the foundation laid in Zion, on which it is 
built ; and his ministers and people are the two 
pillars, Jachin and Boaz, by which it is adorned 
and supported. Jachin, that strengthens or es- 
tablishes ; Boaz, strength or stability ; all re- 
ceiving their glory, and honor, and power, from 
Christ, the master-builder, who has laid the foun- 
dation and brought forth the head-stone with 
shoutings, " Grace, grace unto it 1" 

[And he shall go no more out] — For there shall 
be no more liability of forfeiting his citizenship, 
or need of his going out to seek for comfort or 
pleasure, for himself or others ; for the city of 
God contains, to the utmost perfection, all that 
can be provided for its glorious and immortal 
inhabitants. 

[I will write upon him the name of my God] — 
As the ancient Jewish priest had the name of 
Jehovah written upon him, to show that he was 
exclusively the Lord's, so the Christian shall bear 
the name, and be entirely consecrated, "Holiness 
to the Lord," as priests of his heavenly kingdom. 

[And the name of the city of my God] — As the 
high priest had on his breastplate the names of 
the twelve tribes engraved, and these constituted 
the city (religious organization), or Church of 
God, Christ here promises, that in place of the 
twelve patriarchs, the names of the twelve apos- 
tles, representing the Christian Church, or all 
true believers in Christ, the Spiritual Israel, 
shall be written ; which, in contradistinction to 
Old Jerusalem, is called New Jerusalem, and 
which God has adopted in place of the twelve 
Jewish tribes. — Dr. Clarice. 

[My new name] — The Saviour of all, the Light 
that lightens the Gentiles ; the Christ, the Anoint- 
ed one ; the only governor of his Church ; the 



ANNOTATIONS. 

Redeemer of all mankind, and Sovereign Ruler of 
universal dominion. My new name. King of 
kings, and Lord of lords ; for I shall rule su- 
preme over all kingdoms and empires. 

Epistle to the Church of the Zaodiceans. 

The Lord Jesus Christ addresses himself to 
this Church, under the attribute of Immutability, 
accuses them of the sin of indifference, and 
promises to all who overcome their sins, " will I 
grant to sit with me in my throne," as I also over- 
came, and am set down in my Father's throne. 

[V. 14. These things saith the Amen] — The 
things that are here said are uttered by him who 
ought to be heard by all, who will be heard by 
all who love him, and shall be heard by all who 
hate him, whether they will or not, when he an- 
nounces their everlasting doom. 

[The faithful and true witness] — And what he 
says for his friends is faithful and true : it is all 
he ought to say, and no more, nothing wanting 
or wrong by excess or defect ; and so when he 
shall bear testimony against the workers of ini- 
quity, out of their own mouths he will condemn 
them, and they shall acknowledge that he is in 
the strictest sense "the faithful and true witness," 
the beginning of the creation of God ; that in 
faithfulness and truth he is before all, above all, 
bears rule over all creatures, and in all things has 
the pre-eminence. 

[Thou art neither cold nor hot] — You are not 
my zealous friends, nor my active enemies ; } r ou 
ere indifferent ; you are not living as Christians 
ought, nor acting as Pagans do. But you seem 
not to care whether Paganism or Christianity 
prevails ! 

[I would thou wert cold or hot] — If you were 
cold, opposed, and lighting against me, I should 
treat you according to your works : that is, if you 
were my avowed enemies, I should deal with you 
as enemies ; or, if ye were hot, active, and labor- 
ing for my cause and kingdom, I should treat you 
accordingly : that is, if you were my friends in 
profession and practice, I would deal with you as 
my friends ! But you are neither ! Infinite wis- 
dom is perplexed with your conduct, for it is un- 
stable as the wind, and thy goodness as fleeting 
as the morning cloud and early dew: O, Laodi- 
cea, what shall I do to thee? 

[So then, because thou art lukewarm] — Living 
so indifferently as to the great principles and prac- 
tices of right and wrong, that Christians can 
scarcely discern whether you are heathen or not, 
and Pagans can see little or no difference between 
you and themselves. "Thou oughtest to be one 
kind of a man: either a good man or a bad man." 
There are many persons living so near the line 
which divides between right and wrong, it is 



— CHAPTER III. (33 

hard to say whether they are good or bad. But 
God can not he deceived. 

[I will spew thee out of my mouth] — Food is 
taken into the stomach for the purpose of nourish- 
ing, strengthening, and building up the body : so 
when we are received into Christ, it is for the same 
purpose, that we may nourish, strengthen, and 
build up his body, the Church. But if we an- 
swer not this legitimate object, we shall be cast 
out, as lukewarm water, or offensive food, from 
the mouth. 

[Because thou sayest I am rich] — The effect of 
riches upon the human mind is to estrange it 
from its dependence on God, and cause it to look for 
happiness in the sordid things of sensuality. This 
was especially the condition of this Church ; it 
was ready to say: "I am rich because I have 
gone along smoothly ; I have said smooth things 
about Pagans by whom I am surrounded. I have 
had their patrouage in business. I have treated 
Christians kindly, though I have never appeared 
to be very solicitous about the diffusion of their 
doctrines; done but little to establish Christianity, 
or overthrow Idolatry. Therefore, having passed 
on quietly among men, I am rich, and increased 
with goods, and have need of nothing." Most 
contemptible mortals, thy dissimulation may have 
secured thee the wealth of the world ! But what 
shall this profit thee, when called to account for 
denying me ? Thou fool, in this night of sin, 
thy soul shall be required of thee ! Thy conscience 
smites thee ; thy spirit reproves thee ; my word 
condemns thee ; and knowest not that thou art 
most wretched amidst thy riches, and miserable 
with the multitude of thy goods ; and poor, though 
surrounded with thy plenty ; and blind to the 
daily wants of others, and the eternal interests of 
thine own soul ; and naked in all thy doings and 
dealings; for all things lie open and naked be- 
fore him who is thy Redeemer, Saviour, and 
Judge : and will he not bring every work into 
judgment ? 

[Y. 18. I counsel thee] — In view of thy help- 
less condition, my advice is free, it is wise ; and 
suits thy case in every particular. Thou art with- 
out white raiment, purity, and salvation ; naked 
before God ; and blind, so as not to see the means 
by which to cover thyself ; and too poor to secure 
help without my grace, and too proud to ask me 
for it ; for pride and poverty go together, especi- 
ally in spiritual things. Thou art miserable on 
account of thy blindness, and wretched on account 
of thy poverty, which adds misery to affliction. 
Reader, this picture of this Church, is but the pic- 
ture of other Churches and individuals. O. hear 
the cousel of Christ; for although thy case is 
dreadful, if it be such as this, it is not yet hope- 
less ! 



64 



ANNOTATIONS. — CHAPTER III. 



[To buy of me gold tried in the fire] — True 
riches are represented under this emblem, and all 
who are not yet supplied, are invited to come, on 
the same condition as set forth by the prophet. 
" Ho ! every one that thirsteth, come ye to the 
waters ; and he that hath no money, come ye, 
buy and eat : yea come, buy wine and milk with- 
out money and without price." Give yourselves 
unreservedly, soul and body, to the Lord, and 
this is all he will ask ; and in return he will give 
you his Holy Spirit, spiritual life, pure and un- 
dented religion ; which is more valuable to the 
soul than all else that can be desired. Reader, 
all the treasuries of the world are only imagi- 
nary riches ; this alone can make thee truly rich. 
Poor gold diggers of earth, give yourselves for 
this gold, and be truly and forever rich. 

[White raiment] — The emblem of honor, pro- 
tection, and purity : the garment of salvation, that 
righteousness which is by faith of the Son of God, 
that thou mayest be clothed with the wedding 
garment, and that the. shame which would result 
to thee for want of this raiment may not appear 
at the marriage feast. 

[Anoint thine eyes with eye-salve] — This anoint- 
ing is of God : the Holy Spirit is the good phy- 
sician that applies it to the eyes of our mind, that 
we may see wonderful things out of God's word, 
his precepts, his threatenings against their viola- 
tion, and his promises to all who repent and live 
faithful. Buy this eye-salve, by humble prayer 
to God, who has promised to be more ready to 
give it, his Holy Spirit, to them that ask him, 
than parents are to give good gifts to their chil- 
dren. Then thou mayest see plainly thy present 
perilous condition, and the things which make for 
thy future and eternal peace. 

[V. 19. As many as I love, I rebuke and 
chasten] — I rebuke those who only need rebuke, 
and I chasten those who need chastisement, and 
do it from no other motive than love to all. No 
chastening is joyous, but grievous, yet it worketh 
the peaceable fruit of righteousness to them that 
are disciplined thereby ; and I receive such and 
love them freely. But those who despise my re- 
proof, and disregard my chastisements, I shall 
destroy them suddenly and without remedy. Be 
zealous, therefore, and repent: " Turn you at my 
reproof; behold, I will pour out my Spirit upon 
you, I will make known my words unto you." 

[V. 20. Behold I stand at the door and knock] 
— For the purpose of making known to you your 
condition, and I am in earnest about your case : 
1 stand, for there is no time to be loitered away; 
at the door ; I have come to thee, lest peradven- 
ture thou mightest excuse thyself in coming to 
me, on account of thy blindness, poverty, and 
misery. So, out of love to thee, I have come to 



thy house to see thee just as thou art : I knock for 
entrance ; I am the good Physician, I can cure thy 
blindness, relieve thy poverty, and remove thy 
misery ; and I will do all this freely, without 
money and without price, if thou wilt open the 
door and bid me welcome. 

[If any man hear my voice] — God speaks to 
man in many ways : in mercy by his Spirit, in a 
still, small voice; in warning, in the whirlwind 
of rebuke by his faithful ministers ; and in the 
earthquake of his judgments, by the denuncia- 
tions of his law against those who have rejected 
the propitious offers of Gospel grace. But if any 
man will open one door of repentance, God will 
open the windows of heaven and pour him out 
such a blessing there shall not be room to con- 
tain it. If man will ask, God will give. 

[And open the door] — His eyes to read my 
word, his ear to hear my word, his heart to heed 
my voice, by my word, and Spirit, and ministers. 
"Whosoever has thus heard the voice of Christ ia 
quickened into life, and has power to open the 
door and receive or reject this heavenly guest. 
The voice of Christ gives life, and the entrance 
of his word gives light. But it is man's own act 
to open his eyes to see, his ears to hear, and his 
heart to heed and receive Christ and his word. 
God has given us eyes and ability to open or close 
them, but does not force us to do either: there- : 
fore, the opening of our eyes and seeing, or the 
closing of our eyes and not seeing, is our own act; 
for we are moral agents, and treated as such. 
We must open the door of our own free will, and 
he will come in as cheerfully as the light comes 
to the open eye, for he is the true Light of the 
woi'ld. 

[I will sup with him] — I will take up my abode 
with him ; be his guest in the morn of life ; I 
will be his constant companion ; I will dine with 
him in the strength of manhood, at the noon-tide 
heat: I will sup with him at even-tide, when the 
day is growing dim ; and partake with him of 
his last bit of bread and water : no difference how 
poor his cabin, how humble his hovel, or how 
trilling his tent, I will not be ashamed of him ; 
but I will be his familiar friend to the last, and 
I will prove it by eating with him. 

[And he with me] — I will feed him with an- 
gel's food, with the bread and water of life : my 
presence shall be to him more than all the sons 
of men ; my words shall be sweeter than honey, 
and the honey-comb ; and the habitation I have ; 
for him shall be more delightful than Eden, and 
above all, I will grant to him to sit with me in my 
throne, and enjoy the eternal glory of my king- > 
dom. 

[V. 21. Will I grant to sit with me in my 
throne] — In every case it is to him that overcometh, 



ANNOTATIONS, 

to the conqueror, that the final promise is made. 
He that conquers not, is not crowned ; therefore, 
every promise is here made to him that is faith- 
ful unto death. Here is a most remarkable ex- 
pression : Jesus has conquered, and is set down 
with the Father, upon the Father's throne. 
He who conquers through Christ, sits down with 
Christ upon his throne. But Christ's throne 
and the throne of the Father is the same ; and it 
is on the same throne that those who are faithful 
unto death are finally to sit. How astonishing this 
state of exaltation ! The dignity and grandeur of 
it, who can conceive ? This is the worst of the 
seven churches, and yet the most eminent of all the 
promises is made to it; showing that the worst 
may repent, finally conquer, and attain even the 
highest state of glory. 

[V. 22. He "that hath an ear let him hear] — 
We close our annotations on this chapter, with 
the very sensible remarks of Rev. J. Wesley. 

" He that hath an ear. — This counsel stands in 
three former letters, before the promise ; in the 
four latter, after it ; clearby dividing the seven 
into two parts ; the first containing three, the last 
four letters. The titles given our Lord in the 
three former letters peculialy respect his 
power after his resurrection and ascension, partic- 
ularly over his Church. Those in the four latter, 
his divine glory and unity with the Father and 
the Holy Spirit. Again, this word being placed 
before the promises in the three former letters, 
excludes the false apostles at Ephesus, the false 
Jews at Smyrna, and the partakers with the 
heathen at Pergamos, from having any share 
therein. In the four latter, being placed after 
them, it leaves the promises immediately joined 
with Christ's address to the angel of the Church, 
to show the fulfilling of these was near ; whereas, 
the others reach beyond the end of the world." 

EECAPITULATION. 

1. Ephesus. 

Addressed under the attribute of Universal 

Sovereignty. 
Accused of the sin of Apostasy. 
Promised the Paradise of God. 

2. Smyrna. 

Addressed under the attribute of Eternity of 
Being. 

9 



— CHAPTER III. (J5 

Accused of the sin of Insincerity. 
Promised eternal dominion of Death. 

3. Pergamos. 

Addressed under the attribute of Omnipotence. 
Accused of the sin of Covetousness. 
Promised the hidden manna — Eternal Riches. 

4. Thyatira. 

Addressed under the attribute of Omniscience. 
Accused of the sin of Idolatry. 
Promised the Morning Star — heavenly glory. 

5. Sardis. 

Addressed under the attribute of Omnipresence. 
Accused of the sin of Dissimulation. 
Promised eternal protection and friendship. 

6. Philadelphia. 

Addressed under the attribute of Truth. 
Accused of the sin of Lying. 
Promised the eternal enjoyments of the city of 
God. 

7. To the Laodiceans. 

Addressed under the attribute of Immutability. 
Accused of the sin of Indifference. 
Promised to have a seat on the throne. 

All these promises are conditional. The doc- 
trine of the unconditional election of individual 
men to eternal life is more modern than the 
teachings of this Revelation, and as this is the last 
epistle of God's will to men, given with the prom- 
ise of a blessing to all who read it, and hear it, 
and heed it; and a curse denounced against him 
that adds to or takes from it, we should be par- 
ticular that all our doctrines and practices agree 
with the infallible teachings of this divine Reve- 
lation. Antinominiasm, and the impossibility of 
falling from grace, are not taught in this book. 
If we have in any measure fallen away from our 
steadfastness, or the divine favor, let us repent 
and do the first works, for the promise is to him 
who is faithful unto death. There is no such doc- 
trine, as once in grace, always in grace, without 
the possibility of becoming lukewarm, for we 
learn that all seven of these Churches had in some 
measure apostatized. 



66 THE VOICE OP 

REVELATION. 

CHAPTER IV. 

2 John seeth the throne of God in heaven. 4 The four 
and twenty elders. 6 The four beasts full of eyes be- 
fore and behind. 10 The elders lay down their, crowns, 
and worship him that sat on the throne. 

1. After this I looked, and behold, a door 
was opened in heaven : and the first voice which 
I heard, was as it were of a trumpet talking with 
me ; which said, Come up hither, and I will show 
thee things which must be hereafter. 

2. And immediately I was in the Spirit : and 
behold, a throne was set in heaven, and one sat 
on the throne. 

3. And he that sat was to look upon like a 
jasper and a sardine stone: and there ivas a 
rainbow round about the throne in sight like 
unto an emerald. 

4. And round about the throne to ere four and 
twenty seats ; and upon the seats I saw four and 
twenty elders sitting, clothed in white raiment ; 
and they had on their heads crowns of gold. 

5. And out of the throne proceeded lightnings, 
and thunderings, and voices. And there were 
seven lamps of fire burning before the throne, 
which are the seven Spirits of God. 

6. And before the throne there ivas a sea of 
glass like unto crystal : And in the midst of the 
throne, and round about the throne, ivcre four 
beasts full of eyes before and behind. 

7. And the first beast ivas like a lion, and 
the second beast like a calf, and the third beast 
had a face as a man, and the fourth beast was 
like a flying eagle. 

8. And the four beasts had each of them six 
wings about him ; and they were fall of eyes 
within : and they rest not day and night, saying, 
Holy, holy, holy, Lord God Almighty, which 
was, and is, and is to come. 

9. And when those beasts give glory, and 
honor, and thanks, to him that sat on the 
throne, who liveth for ever and ever, 

10. The four and twenty elders fall down 
before him that sat on the throne, and worship 
him that liveth for ever and ever, and cast their 
crowns before the throne, saying, 

11. Thou art worthy, Lord, to receive 
glory and honour, and power : for thou hast 
created all things, and for thy pleasure they are 
and were created. 



THE PROPHETS. 

COLLATERAL SCRIPTURES. . 

(V. 1.) In the year that king Uzziah died 
I saw also the Lord sitting upon a throne, high 
and lifted up, and his train filled the temple. 
Above it stood the seraphims : each one had six 
wings ; with twain he covered his face, and with 
twain he covered his feet, and with twain he did 
fly. And one cried unto another, and said, Holy, 
holy, holy, is the Lord of hosts ; the whole earth 
is full of his glory. And the posts of the door 
moved at the voice of him that cried, and the 
house was filled with smoke. Then said I, Wo 
is me ! for I am undone ; because I am a man 
of unclean lips, and I dwell in the midst of a 
people of unclean lips : for mine eyes have seen 
the King, the Lord of hosts. Then flew one of 
the seraphims unto me, having a live coal in his 
hand, ivkich he had taken with the tongs from off 
the altar ; And he laid it upon my mouth, and 
said, Lo, this hath touched thy lips, and thine in- 
iquity is taken away, and thy sin purged. Also 
I heard the voice of the Lord, saying, Whom 
shall I send, and who will go for us ? Then I 
said, Here am I ; send me. And he said, Go, and 
tell this people, Hear ye indeed, but understand 
not ; and see ye indeed, but perceive not. Make 
the heart of this people fat, and make their ears 
heavy, and shut their eyes ; lest they see with 
their eyes, and hear with their ears, and under- 
stand with their heart, and convert, and be 
healed. Then said I, Lord, how long ? And he 
answered, Until the cities be wasted without in- 
habitant, and the houses without man, and the 
land be utterly desolate ; And the Lord have 
removed men far away, and there be a great for- 
saking in the midst of the land. But yet in it 
shall be a tenth, and it shall return, and shall be 
eaten : as a teil-tree, and as an oak, whose sub- 
stance is in them when they cast their leaves, 
so the holy seed shall be the substance thereof. 
— Isa. vi : 1-1 3. 

Now it came to pass in the thirtieth year, in 
the fourth month, in the fifth day of the month, 
as I was among the captives by the river of 
Chebar, that the heavens were opened, and I 
saw visions of God. In the fifth clay of the 
month, (which ivas the fifth year of king Jeho- 
iachin's captivity,) The word of the Lord came 
expressly unto Ezekiel the priest, the son of 
Buzi, in the land of the Chaldeans, by the river 



THE VOICE OP 

COLLATERAL SCRIPTURES. 

Chebar ; and the hand of the Lord was there 
upon him. And I looked, and, behold, a whirl- 
wind came out of the north, a great cloud, 
and a fire infolding itself, and a brightness zvas 
about it, and out of the midst thereof, as the 
color of amber, out of the midst of the fire. — 
Ezek. i : 1-4. 

(V. 2.) Also out of the midst thereof, came 
the likeness of four living creatures. And this 
was their appearance ; they had the likeness of 
a man. And every one had four faces, and 
every one had four wings. And their feet were 
straight feet : and the sole of their feet ivas like 
the sole of a calf's foot ; and they sparkled like 
the color of burnished brass. And they had the 
hands of a man under their wings, on their four 
sides ; and they four had their faces and wings. 
Their wings were joined one to another ; they 
turned not when they went ; they went every 
one straight forward. As for the likeness of 
their faces, they four had the face of a man, and 
the face of a lion on the right side ; and they 
four had the face of an ox on the left side ; they 
four also had the face of an eagle. Thus were 
their faces : and their wings tvere stretched up- 
ward ; two wings of every one were joined one 
to another, and two covered their bodies. And 
they went every one straightforward : whither 
the spirit was to go, they went ; and they turned 
not when they went. As for the likeness of the 
living creatures, their appearance ivas like burn- 
ing coals of fire, and like the appearance of 
lambs : it went up and down among the living 
creatures ; and the fire was bright, and out of 
the fire went forth lightning. And the living 
creatures ran and returned as the appearance of 
a flash of lightning. Now, as I beheld the living 
creatures, behold, one wheel upon the earth by 
the living creatures, with his four faces. The 
appearance of the wheels and their work was 
like unto the color of a beryl ; and they four 
had one likeness : and their appearance and 
their work zvas as it were a wheel in the middle 
of a wheel. When they went, they went upon 
their four sides ; and they returned not when 
they went. As for their rings, they were so 
high, that they were dreadful ; and their rings 
tvere full of eyes round about them four. And 
when the living creatures went, the wheels went 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

by them ; and when the living creatures were 
lifted up from the earth, the wheels were lifted 
up. Whithersoever the spirit was to go, they 
went, thither w as their spirit to go ; and the 
wheels were lifted up over against them : for the 
spirit of the living creature was in the wheels. 
When those went, these went ; and when those 
stood, these stood ; and when those were lifted 
up from the earth, the wheels were lifted up 
over against them : for the spirit of the liv- 
ing creature ivas in the wheels. And the like- 
ness of the firmament upon the heads of the 
living creatures zvas as the color of the terrible 
crystal, stretched forth over their heads above. 
And under the firmament tvere, their wings 
straight, the one toward the other : every one 
had two, which covered on this side, and every 
one had two, which covered on that side, their 
bodies. And when they went, I heard the noise 
of their wings, like the noise of great waters, 
as the voice of the Almighty, the voice of 
speech, as the noise of a host : when they stood, 
they let down their wings. And there was a 
voice from the firmament that was over their 
heads, when they stood, and had let down their 
wings. — Ezek. i : 5-25. 

Then the spirit took me up, and I heard be- 
hind me a voice of great rushing, saying, Bless- 
ed be the glory of the Lord from his place. I 
heard also the noise of the wings of the living 
creatures that touched one another, and the 
noise of the wheels over against them, and a 
noise of a great rushing. So the spirit lifted 
me up, and took me away, and I went in bit- 
terness, in the heat of my spirit ; but the hand 
of the Lord was strong upon me. — Ezek. iii : 
12-14. 

A glorious high throne from the beginning 
is the place of our sanctuary. Lord, the 
Hope of Israel, all that forsake thee shall be 
ashamed, and they that depart from me shall be 
written in the earth, because they have forsaken 
the Lord, the fountain of living waters. Heal 
me, Lord, and I shall be healed ; save me, 
and I shall be saved ; for thou art my praise. 
Behold, they say unto me, Where is the word 
of the Lord ? let it come now. As for me, I 
have not hastened from being a pastor to follow 
thee ; neither have I desired the woful day, thou 



68 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

knowest : that which came out of my lips was 
right before thee. Be not a terror unto me : 
thou art my hope in the day of evil. Let them 
be confounded that persecute me, but let not me 
be confounded ; let them be dismayed, but let 
not me be dismayed : bring upon them the day 
of evil, and destroy them with double destruc- 
tion. Thus said the Lord unto me, Go and 
stand in the gate of the children of the people, 
whereby the kings of Judah come in, and by 
the which they go out, and in all the gates of 
Jerusalem; And say unto them, Hear ye the 
word of the Lord, ye kings of Judah, and all 
Judah, and all the inhabitants of Jerusalem, that 
enter in by these gates : Thus saith the Lord, 
Take heed to yourselves, and bear no burden 
on the sabbath-day, nor bring it in the gates of 
Jerusalem; Neither carry forth a burden out 
of your houses on the sabbath-day, neither do 
ye any work ; but hallow ye the sabbath-day, 
as I commanded your fathers. But they obeyed 
not, neither inclined their ear, but made their 
neck stiff, that they might not hear, nor receive 
instruction. And it shall come to pass, if ye 
diligently hearken unto me, saith the Lord, to 
bring in no burden through the gates of this 
city on the sabbath-day, but hallow the sabbath- 
day, to do no work therein ; Then shall there 
enter into the gates of this city kings and prin- 
ces sitting upon the throne of David, riding in 
chariots and on horses, they, and their princes, 
the men of Judah, and the inhabitants of Jeru- 
salem ; and this city shall remain forever. — Jer. 
xvii : 12-25. 

And David my servant shall be king over 
them : and they all shall have one shepherd : 
they shall also walk in my judgments, and 
observe my statutes, and do them. And they 
shall dwell in the land that I have given 
unto Jacob my servant, wherein your fathers 
have dwelt ; and they shall dwell therein, even 
they and their children, and their children's chil- 
dren, forever ; and my servant David shall be 
their prince forever. Moreover, I will make 
a covenant of peace with them ; it shall be an 
everlasting covenant with them: and I will 
place them, and multiply them, and will set my 
sanctuary in the midst of them forevermore. 
My tabernacle also shall be with them ; yea, I 



COLLATERAL SCRIPTURES. 

will be their God, and they shall be my people. 
And the heathen shall know that I the Lord do 
sanctify Israel, when my sanctuary shall be in 
the midst of them forevermore. — Ezek. xxxvii : 
24-28. 

(V. 10.) On that day did the king Ahasu- 
erus give the house of Haman, the Jews' enemy, 
unto Esther the queen : and Mordecai came 
before the king ; for Esther had told him what 
he ivas unto her. And the king took off his 
ring, which he had taken from Haman, and 
gave it unto Mordecai. And Esther set Mor- 
decai over the house of Haman. And Esther 
spake yet again before the king, and fell down 
at his feet, and besought him with tears to put 
away the mischief of Haman the Agagite, and 
his device that he had devised against the Jews. 
Then the king held out the golden sceptre to- 
ward Esther. So Esther arose, and stood before 
the king, And said, If it please the king, and if 
I have found favour in his sight, and the thing 
seem right before the king, and I be pleasing in 
his eyes, let it be written to reverse the letters 
devised by Haman the son of Hammedatha the 
Agagite, which he wrote to destroy the Jews 
which are in all the king's provinces : For how 
can I endure to see the evil that shall come unto 
my people ? or how can I endure to see the de- 
struction of my kindred ? Then the king 
Ahasuerus said unto Esther the queen, and 
to Mordecai the Jew, Behold, I have given 
Esther the house of Haman, and him they have 
hanged upon the gallows, because he laid his 
hand upon the Jews. Write ye also for the 
Jews, as it liketh you, in the king's name, and 
seal it with the king's ring : for the writing 
which is written in the king's name, and sealed 
with the king's ring, may no man reverse. 
Then were the king's scribes called at that time 
in the third month, that is, the month Sivan, on 
the three and twentieth dag thereof: and it was 
written, according to all that Mordecai com- 
manded, unto the Jews, and to the lieutenants, 
and the deputies and rulers of the provinces 
which are from India unto Ethiopia, a hundred 
and twenty -seven provinces, unto every province 
according to the writing thereof, and unto every 
people after their language, and to the Jews 
according to their writing, and according to 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

their language. And he wrote in the king 
Ahasuerus' name, and sealed it with the kings' 
ring; and sent letters by posts on horseback, 
and riders on mules, camels, and young drome- 
daries: Wherein the king granted the Jews 
which ivere in every city to gather themselves 
together, and to stand for their life, to destroy, 
to slay, and to cause to perish, all the power of 
the people and province that would assault 
them, both little ones and women, and to take 
the spoil of them for a prey. Upon one day, 
in all the provinces of king Ahasuerus, namely, 
upon the thirteenth day of the twelfth month, 
which is the month Adar. The copy of the 
writing, for a commandment to be given in 
every province, tuas published unto all people, 
and that the Jews should be ready against that 
day to avenge themselves on their enemies. /So 
the posts that rode upon mules and camels went 
out, being hastened and pressed on by the king's 
commandment. And the decree was given at 
Shushan the palace. And Mordecai went out 
from the presence of the king in royal apparel 
of blue and white, and with a great crown of 
gold, and with a garment of fine linen and purple : 
and the city of Shushan rejoiced and was glad. 
The Jews had light, and gladness, and joy, and 
honour. And in every province, and in every 
city, whithersoever the king's commandment 
and his decree came, the Jews had joy and 
gladness, a feast and a good day. And many 
of the people of the land became Jews ; for the 
fear of the Jews fell upon them. — Esther viii: 
1-17. 

The Jews gathered themselves together in 
their cities, throughout all the provinces of the 
king Ahasuerus, to lay hand on such as sought 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

their hurt ; and no man could withstand them ; 
for the fear of them fell upon all people. And 
all the rulers of the provinces, and the lieuten- 
ants, and the deputies, and officers of the king, 
helped the Jews ; because the fear of Mordecai 
fell upon them. For Mordecai was great in the 
king's house, and his fame went out throughout 
all the provinces ; for this man Mordecai waxed 
greater and greater. — Esther ix : 2-4. 

(V. 11.) For this cause we also, since the 
day we heard it, do not cease to pray lor you, 
and to desire that ye might be filled with the 
knowledge of his will, in all wisdom and spiritual 
understanding ; That ye might walk worthy of 
the Lord unto all pleasing, being fruitful in 
every good work, and increasing in the knowl- 
edge of God; Strengthened with all might, 
according to his glorious power, unto all patience 
and long-suffering with joyfulness; Giving 
thanks unto the Father, which hath made us meet 
to be partakers of the inheritance of the saints 
in light : Who hath delivered us from the power 
of darkness, and hath translated us into the 
kingdom of his dear Son : In whom we have 
redemption through his blood, even the forgive- 
ness of sins ; Who is the image of the invisi- 
ble God, the first-born of every creature : For 
by him were all things created, that are in 
heaven, and that are in earth, visible and invisi- 
ble, whether they be thrones, or dominions, or 
principalities, or powers : all things were created 
by him, and for him : And he is before all 
things, and by him all things consist : And he 
is the head of the body, the church; who is 
the beginning, the first-born from the dead; 
that in all things he might have the pre-emi- 
nence. — Col. i : 9-1 8. 



ANNOTATIONS. 



CHAP 

[V. 1. After this I looked, and behold a door 
was opened in heaven] — After having received 
the former communications to the seven churches, 
and seen the former vision of Christ on earth, in 
the seven churches, amidst the seven golden can- 
dlesticks, and holding the seven stars in his right 
hand, enlightening, sustaining, and directing all ; 
then St. John was immediately in the spirit, (ab- 
sent from the bod}', and present with the Lord, 
and overshadowed by the Spirit of prophetic wis- 
dom,) and the first voice which he heard was as it 
were of a trumpet talking with him, which said : 
"Come up hither, and I will show thee things 
which must be hereafter." The historic and di- 
dactic part of this book ends with the three for- 
mer chapters, and with this the Prophetic Reve- 
lations commence. 

[V. 2. And behold, a throne was set in heaven, 
and one sat on the throne] — How wonderfully 
glorious must the heavenly world appear to a 
disembodied spirit, caught away from all its earth- 
ly surroundings, and with its powers so completely 
developed, as to see as it has been seen, and know 
as it has been known ; seeing and knowing at once 
the past, present, and the future. "What a divine 
fitness must appear in all God's dispensations ! 
an eternal goodness in all his dealings with all 
his creatures ! and an infinite wisdom and poioer 
in all his works, throughout his universal domin- 
ions ! 

[V. 3. And he that sat, was to look upon like 
a jasper and a sardine stone] — The countenance 
of this glorious One was exquisitely beautiful ; the 
jasper, the ground-work of the color, a beautiful 
transparent, or clear white, and the sardine stone 
color, some of which are of a beautiful Vermillion, 
completes the prophetic picture. There is no at- 
tempt at a description of the divine Personage, so 
as to point out any similitude, form, or dimen- 
sions. It appears to be the object of the prophet 
to point out the surrounding glory and grandeur 
of the divine throne and residence, rather than 
the person of the immortal and Almighty King. 
The jasper and sardine stone combined, are em- 
blems of immortal youth and beauty. Beloved, 
it doth not yet appear what we shall be, we are 
not yet clothed with our glorified bodies, but we 
shall be like Christ, when he appears in his glory 
to receive us into the inheritance of the saints! 

[A rainbow round about the throne] — The rain- 
bow is the emblem of perfect light and beauty, 
(70) 



TEE IV. 

and yet as gracious to the eye as the emerald, 
which is of a lively and variable green, which 
seems to signify that the effulgence of light was 
so tempered by refraction and reflection, as to be 
perfectly agreeable to all in the divine presence. 
Light is that invisible ethereal matter which ren- 
ders objects perceptible by the visual organs. It 
appears to be distributed throughout the immen- 
sity of the universe, and is essentially requisite to 
the enjoyment of every rank of perceptive exist- 
ence. It is by the agency of this mysterious 
substance that we become acquainted with the 
beauties and sublimities of the universe, and the 
wonderful operations of the Almighty Creator. 
Such, then, are the important and beneficent 
effects of that light which every moment diffuses 
its blessings around us. It may justly be con- 
sidered as one of the most essential substances 
connected with the system of the material uni- 
verse, and which gives efficiency to all the other 
principles and arrangements of nature. Hence 
we are informed, in the sacred history (of crea- 
tion), that light was the first production of the 
Almighty Creator, and the first-born of created 
beings: for without it the whole universe would 
have presented nothing but an immense blauk to 
perceptive existences. Hence, likewise, the Di- 
vine Being is metaphorically represented under 
the idea of light, as being the source of knowl- 
edge and felicity, to all subordinate intelligences: 
" God is light, and in him is no darkness at all ; " 
and he is exhibited as dwelling in light unap- 
proachable and full of glory, whom no man hath 
seen or can see while the spirit is imprisoned in 
the body. In allusion to these circumstances, 
Milton, in his Paradise Lost, introduces the fol- 
lowing beautiful apostrophe : 

" Hail, holy light ! offspring of heaven, first-horn ; 

Or of the eternal, co-eternal beam 
May I express the unblamed ? since God is light, 

And never but in unapproached light, 
Dwelt from eternity ; dwelt then in thee. 

Before the sun, 
Before the heavens thou wert, and at the voice 

Of God, as with a mantle didst invest, 
The rising world of waters dark and deep, 

"Won from the void and formless infinite." 

As light is an element of so much importance 
and utility to the system of nature, so we find 
arrangements havfc been made for its complete 
diffusion throughout all the worlds of the universe. 
— See Dr. Dick's Works. 



ANNOTATIONS. 



So from the eternal throne, the light of divine 
truth emanates in mildest rajs, suited to every ca- 
pacity, and adapted to the heart-wants of every 
child of man ; and complete arrangements have 
been made in the Gospel, for its universal diffu- 
sion, until the whole earth shall be filled with the 
knowledge of the glory of the Lord. 

[V. 4. And round about the throne, four and 
twenty seats ; and upon the seats I saw four and 
twenty elders, clothed in white raiment, and they 
had on their heads, crowns of gold] — These elders 
are evidently put by a figure of speech, called me- 
tonomy, for the whole host of God's elect, — 
tioelve representing the Jewish Church, and 
twelve the Christian Church ; — twelve patriarchs 
and twelve apostles make twenty-four. 

[And out of the throne proceeded lightnings] — 
The opening of the seven seals, which was first in 
the order of the divine government, was evidently 
for the purpose of imparting light on the dark 
and mvsterious future. Light is first in grace as 
well as in nature. 

[And thunderings] — The sounding of the seven 
trumpets, the voice of Gospel grace, declaring 
the promise of heavenly showers. [And voices.] 
The pouring out the seven vials — the revealing the 
wrath of God from heaven, against all ungodliness 
and unrighteousness of men who hold the truth 
in unrighteousness. 

[And there were seven lamps of fire burning 
before the throne] — The concluding member of 
this verse explains who are meant by the seven 
lamps of fire : they are the seven spirits of God, 
the seven orders of created spirits, which are in 
the Scriptures represented under the similitude 
of a flame of fire. 1. Spirits of the just made per- 
fect ; 2. Angels ; 3. Archangels ; 4. Cherubim ; 
5. Seraphim; 6. Principalities; 7. Powers: all 
ready to do the will of God for the heirs of salva- 
tion ; bearing to them words of comfort, or the 
voices of warning and wisdom ; or denouncing 
against his enemies the thunderings of his wrath, 
or the lightnings of his vengeance! These are 
the seven spirits of God, by creation, redemption, 
and subordination ; and compose the heavenly 
family, and are constantly employed in doing the 
will of our heavenly Father. 

[And before the throne there was a sea of glass, 
like unto crystal] — Whenever the term sea is used 
in this book in an emblematic sense, it signifies 
the Church. When qualified by the adjective 
glass or crystal, it implies the Church of the first- 
born, which are in heaven, and are pure and per- 
fect ; while the sea, or Church of earth, is more or 
less commingled with the beggarly elements of 
the world. The text then expresses the idea, that 
round about the throne was a countless number 

pure, holy, and happy beings, like a vast sea 



— CHATTER IV. 7J 

of attendants and ministers before the throne of 
the Supreme King ! 

[Four beasts full of eyes, before and behind] — ■ 
The four beasts here, 1 humbly conceive to sig- 
nify the four great political powers of the earth, 
which were as completely under the control of the 
divine Being, as if in the midst, or immediately 
in the presence of the throne ; for he that sits upon 
the throne is omniscient, all things lie open be- 
fore him in all places of his vast dominions, 
whether in the heavens or the earth. There were 
but four great political governments to exist from 
this time to the final extinction of all political 
governments and the establishment of the Mil- 
lennial kingdom. But one of these was to be a 
double government, as the fulfillment proves, and 
therefore they are represented as four beasts or 
governments. These governments, or beasts, were 
full of eyes, or officers, looking every way to pro- 
mote the interests of their government, from the 
highest to the lowest, from head to foot, before 
and behind. The laws of men are retrospective, 
looking behind or back into the past for prece- 
dents, by which to be guided in the future; while' 
the law of God is prospective, being dictated by 
an infinite prescience, which sees the end from the 
beginning, and lays down beforehand, rules of 
action for his creatures throughout the intermina- 
ble ages of eternity. But it appears that all these 
beasts were to have both human and divine laws, 
to look behind and before, and officers of the same 
character. 

1. The Old Roman government — the lion. 

2. The New Roman government — the calf or ox. 

3. The Church and State government — the man. 

4. The Republican Empire — the flying eagle. 

[The first beast was like a lion] — The Old Ro- 
man Empire was among governments what the 
lion is among beasts ; it had the mastery, and 
swayed the scepter of empire uncontrolled among 
the nations for more than one thousand years. — 
(See Gibbon's Rome.) 

[The second beast like a calf or ox] — How true 
this description of the New Roman Empire, 
whose laws were remodeled under Justinian, 
about the year A. D. 520. It was like an unused 
ox or calf; for the people and rulers were not 
used to the Pandects and Institutes ; yet this gov- 
ernment was patient and useful as an ox. 

[And the third beast had a face as a man]— 
The Roman Pontifical government claimed to 
be the highest order of government ; to be among 
governments, what man is among the creatures 
of earth ; the head, the chief, the greatest. And 
as the ox alone is of no use to labor, so the New 
Roman government or ox was directed and con- 
trolled by the man. And this same government 
is symbolized by another beast, having seveD 



72 ANNOTATIONS 

heads and ten horns, upon whom the " woman " 
clothed in scarlet sits, and directs all its move- 
ments. And the great wonder is, that the beast 
has labored so patiently for this " man " and 
"woman," if as bad as reported. But then it is 
easily accounted for ; the beast is a beast of 
burden — an ox ! These two governments sustain 
the relation of cause and effect to each other, and 
when the beast falls, the rider goes down with it. 
Hence, the beast and false prophet fall together 
at the same time. 

[And the fourth beast was like a flying eagle] — 
This, the highest and noblest form of political 
government, is represented by an eagle, a free 
eagle ; one that enjoys universal liberty. So the 
government of which the eagle is the emblem is 
to be a liberal government, a universal Republi- 
can Empire, and is to extend its power l'apidly as 
the flying eagle, over all the world. America is 
now the land and the home of the Flying Eagle. 

[V. 8. And the four beasts had each of them 
six wings about him] — It would appear that the 
providence of God was equally watchful over all 
his creatures, and that, through secondary causes, 
he was continually caring for the moral welfare 
of all mankind. Each of these beasts had six 
wings, or angels with wings ; therefore they had 
twenty-four wings in all, which just corresponds 
with the twenty-four elders which surround the 
throne, and are representatives of the whole heav- 
enly host, which are everywhere, in the Scrip- 
tures, represented as flying and watching over the 
interests of men and nations in all times and dis- 
pensations. 

[And they are full of eyes within]— They are 
constantly concerned for the moral welfare of 
political governments ; they are the officers, who 
are looking within the minds and hearts of men, 
and, under the Holy Spirit, comfort the good, and 
reprove the bad of sin, of righteousness, and of a 
judgment to come. These living creatures, which 
are looking at the internal workings of all govern- 
ments, will so control its internal machinery, the 
minds and hearts of men, that they will be con- 
strained to give lip their corrupt, cruel, unjust 
and imperfect governments, and submit to the 
divine kingdom in all things. This is clearby 
indicated by the example which these holy beings 
present to us. They rest not day and night, say- 
ing, " Holy, holy, holy, Lord God Almighty, 
which was, and is, and is to come ;" for thy king- 
dom is holy, and almighty, and everlasting, and 
must rule over all. 

[V. 9. And when those beasts give glory]— 
Of all their power and dominion, and the honor 
of all their labors, and substance, and thanks of 
all their hearts to him that sat on the throne, for 



— CHAPTER IV. 

his mercy and goodness, wno liveth forever and 
ever, and acknowledged his universal and everlast- 
ing dominion ; for all kings shall cast their crowns 
before his throne, and all kingdoms shall serve 
him ; for he liveth forever and ever. 

[V. 10. The four-and-twenty elders fall down 
before him that sat on the throne] — These elders, 
and the four beasts, are the symbols rf the whole 
family of God's rational creatures in heaven and 
in earth. The four beasts symbolize earthly and 
temporal things : the four-and-twenty elders sym- 
bolize spiritual and eternal things, and are, there- 
fore, working together, as a wheel in a wheel, 
throughout the vast dominions of the Almighty, 
to accomplish his purposes in bringing all things 
subservient to his will. These sustain the relation 
of cause and effect to each other, they work to- 
gether, and, in the fullness of time, at the restitu- 
tion of all things, will worship him that liveth for- 
ever and ever, and cast their crowns, the ensigns 
of their power and dignity, before the throne of 
the King of kings, humbly acknowledging the 
infinite and eternal supremacy of God, and that 
from him they have derived their being, and all 
their blessings, both temporal and eternal. And 
they all unite in a glorious doxology, saying, 

[V. 11. Thou art worthy, O Lord, to receive 
glory, and honor, and power : for thou hast cre- 
ated all things ; and for thy pleasure the} 7 are, and 
were created] — In the fullness of time, all powers 
in heaven and earth shall unite in one jubilant 
song: for the year of jubilee will come, and all 
the slaves of earthly governments shall go free, 
and all lands which have been alienated during 
the whole period of political and moral rebellion, 
shall revert to their former and proper owner, the 
Supreme Ruler of the universe. We learn from 
this doxology, that God has an indisputable and 
inalienable right, by creation, to all things ; and 
that they were created for his pleasure, and that 
they are yet created for the same high and holy 
purpose. And that actuated by the same motive, 
he preserves, and will forever perpetuate their 
existence. Wherefore we justly conclude that 
he hates no creature which he has made; and 
that he never has, nor ever will create any ra- 
tional being to make it eternally miserable with- 
out its own fault. No wonder that one of the 
most prominent advocates of the contrary doc- 
trine should be disposed to deny the authenticity 
of this Revelation ; for his theory of uncondi- 
tional election and reprobation finds no counte- 
nance or support in the teachings of this book ! 
When will men be wise and reject the doctrines 
of evil, and believe only the inspired writings, 
wdiieh cast no such aspersions upon the benevo- 
lent character of Jehovah. 



ANNOTATIONS. 

It is worthy of our notice, that there appears to 
be an evident allusion to the encampment of the 
Israelites in the wilderness ; and as every thing iu 
the Mosaic dispensation was typical of future and 
heavenly things, we may receive instruction by 
reflecting upon them. Jewish writers inform us, 
that upon the different ensigns, or standards, 
when set up in the encampment, that they were 
arranged in the following order, into four grand 
divisions, of three tribes each, and that it was in 
the following manner, with the following em- 
blems : 

1. The lion, on the standard of Judah, Issacher, 
and Zcbulon. These three tribes occupied the 
East of the encampment. 

2. The calf, or ox, on the standard of Epiiraim, 
Manasseh, and Benjamin. These three tribes 
occupied the South of the encampment. 

3. A man, on the standard of Ruben, Simeon, 



— CHAPTER IV. 73 

and Gad. These three tribes occupied the West 
of the encampment. 

4. A flying eagle, on the standard of Dan, 
Asher, and Naphtali. These three tribes occu- 
pied the North of the encampment. 

Rabbi Abin says : " There are four which have 
principality in this world : among intellectual 
creatures, Man ; among birds, the Eagle ; among 
cattle, the Ox ; and among wild beasts, the Lion. 
Each of these has a kingdom and a certain mag- 
nificence; and they are placed under the throne 
of glory, (Ezek. i, 10,) to show that no creature 
is to exalt itself in this world, and that the king- 
dom of God is over all." 

As there are but four industrious and useful 
classes of mankind, I humbly conceive that the 
lion is emblematic of rulers ; the ox, of husband- 
men ; the man, of artificers, or artists ; the eagle, 

of MERCHANTS, 01* CARRIERS. 



10 



74 THE VOICE OF 

REVELATION. 

CHAPTER V. 

1 The book scaled with seven seals : 5 which only the 
Lamb that teas slain is worthy to open. 9 Therefore 
the elders praise him, and confess that he redeemed 
them with his blood. 

1. And I saw in the right hand of him that 
sat on the throne a book written within and on 
the back side, sealed with seven seals. 

2. And I saw a strong angel proclaiming 
with a loud voice, Who is worthy to open the 
book, and to loose the seals thereof? 

3. And no man in heaven, nor in earth, 
neither under the earth, was able to open the 
book, neither to look thereon. 

4. And I wept much, because no man was 
found worthy to open, and to read the book, 
neither to look thereon. 

5. And one of the elders saith unto me, 
Weep not : behold, the Lion of the tribe of 
Judah, the Root of David, hath prevailed to open 
the book, and to loose the seven seals thereof. 

6. And I beheld, and lo, in the midst of the 
throne, and of the four beasts, and in the midst 
of the elders, stood a Lamb as it had been slain, 
having seven horns, and seven eyes, which are the 
seven Spirits of God sent forth into all the earth. 

7. And he came and took the book out of 
the right hand of him that sat upon the throne. 

8. And when he had taken the book, the 
four beasts, and four and twenty elders fell down 
before the Lamb, having every one of them 
harps, and golden vials full of odours, which are 
the prayers of saints. 

9. And they sung a new song, saying, Thou 
art worthy to take the book, and to open the 
seals thereof: for thou wast slain, and hast re- 
deemed us to God by thy blood out of every 
kindred, and tongue, and people, and nation ; 

10. And hast made us unto our God kings 
and priests : and we shall reign on the earth. 

11. And I beheld, and I heard the voice of 
many angels round about the throne, and the 
beasts, and the elders : and the number of them 
was ten thousand times ten thousand, and 
thousands of thousands ; 

12. Sa} r ing with a loud voice, Worthy is the 
Lamb that was slain to receive power, and riches, 
and wisdom, and strength, and honour, and 
glory, and blessing. 



THE PROPHETS. 

COLLATERAL BCRIPTCRES. 

(V. 1.) And he said unto me. Son of man, 
stand upon thy feet, and I will speak unto thee. 
And the spirit entered into me when he spake 
unto me, and set me upon my feet, that I heard 
him that spake unto me. And he said unto 
me, Son of man, I send thee to the children of 
Israel, to a rebellious nation that hath rebelled 
against me : they and their fathers have trans- 
gressed against me, even unto this very day. 
For they are impudent children, and stiff-hearted: 
I do send thee unto them ; and thou shalt say 
unto them, Thus saith the Lord God. And 
they, whether they will hear, or whether they 
will forbear ; (for they are a rebellious house,) 
yet shall know that there hath been a prophet 
among them. And thou, son of man, be not 
afraid of them, neither be afraid of their words, 
though briers and thorns he with thee, and thou 
dost dwell among scorpions : be not afraid of 
their words, nor be dismayed at their looks, 
though they he a rebellious house. And thou 
shalt speak my words unto them, whether they 
will hear, or whether they will forbear ; for they 
are most rebellious. But thou, son of man, 
hear what I say unto thee ; Be not thou rebel- 
lious like that rebellious house : open thy mouth, 
and eat that I give thee. And when I looked, 
behold, a hand was sent unto me, and, lo, a 
roll of a book was therein ; And he spread it 
before me : and it was written within and with- 
out ; and there tvas written therein lamenta- 
tions, and mourning, and wo. — Ezek. ii : 1-10. 

And the vision of all is become unto you as 
the words of a book that is sealed, which men 
deliver to one that is learned, saying, Read this, 
I pray thee : and he saith, I cannot ; for it is 
sealed. And the book is delivered to him that 
is not learned, saying, Read this, I pray thee : 
and he saith, I am not learned. Wherefore the 
Lord said, Forasmuch as this people draw near 
me with their mouth, and with their lips do 
honour me, but have removed their heart far 
from me, and their fear toward me is taught by 
the precept of men: Therefore, behold, I will 
proceed to do a marvellous work among this 
people, even a marvellous work and a wonder ; 
for the wisdom of their wise men shall perish, 
and the understanding of their prudent men 
shall be hid. — Isa. xxix: 11-14. 



THE VOICE OF THE PEOTIIETS. 



75 



COLLATERAL SCIOTTURES. 

(V. 5.) Judah, thou art he whom thy brethren 
shall praise ; thy hand shall be in the neck of thine 
enemies : thy lather's children shall bow down 
before thee. Judah is a lion's whelp ; from 
the prey, my son, thou art gone up : he stooped 
down, he couched as a lion, and as an old lion ; 
who shall rouse him up ? The sceptre shall 
not depart from Judah, nor a lawgiver from 
between his feet, until Shiloh come ; and unto 
him shall the gathering of the people be : Bind- 
ing his foal unto the vine, and his ass's colt unto 
the choice vine ; he washed his garment in wine, 
and his clothes in the blood of grapes : His 
eyes shall be red with wine, and his teeth white 
with milk. — Gen. xlix : 8-12. 

And when Balaam saw that it pleased the 
Lord to bless Israel, he went not, as at other 
times, to seek for enchantments, but he set his 
face toward the wilderness. And Balaam lifted 
up his eyes, and he saw Israel abiding in his 
tents according to their tribes ; and the Spirit 
of God came upon him. And he took up his 
parable, and said, Balaam the son of Beor hath 
said, and the man whose eyes are open hath 
said ; He hath said, which heard the words of 
God, which the visions of the Almighty, falling 
into a trance, but having his eyes open : How 
goodly are thy tents, Jacob, and thy taber- 
nacles, Israel ! As the valleys are they spread 
forth, as gardens by the river side, as the trees 
of lign-aloes which the Lord hath planted, and 
as cedar trees beside the waters. He shall pour 
the water out of his buckets, and his seed shall 
be in many waters, and his king shall be higher 
than Agag, and his kingdom shall be exalted. 
God brought him forth out of Egypt ; he hath 
as it were the strength of a Unicorn : he shall 
eat up the nations his enemies, and shall break 
their bones, and pierce them through with his 
arrows. He couched, he lay down as a lion, and 
as a great lion : who shall stir him up ? Blessed 
is he that blesseth thee, and cursed is he that 
curseth thee. And Balak's anger was kindled 
against Balaam, and he smote his hands together : 
and Balak said unto Balaam, I called thee to 
curse mine enemies, and, behold, thou hast 
altogether blessed them these three times. There- 
fore now flee thou to thy place : I thought to 
promote thee unto great honor ; but, lo, the 



COLLATERAL SCRIPTURES. 

Lord hath kept thee back from honour. And 
Balaam said unto Balak, Spake I not also to thy 
messengers which thou sentest unto me, saying, 
If Balak would give me his house full of silver 
and gold, I cannot go beyond the command- 
ment of the Lord, to do either good or bad of 
mine own mind ; but what the Lord saith, that 
will I speak ? And now, behold, I go unto my 
people : come, therefore, and I will advertise 
thee what this people shall do to thy people in 
the latter days. And he took up his parable, 
and said, Balaam the son of Beor hath said, and 
the man whose eyes are open hath said ; He 
hath said, which heard the words of God, and 
knew the knowledge of the Most High, tvhich 
saw the vision of the Almighty, falling into a 
trance, but having his eyes open : I shall see 
him, but not now ; I shall behold him, but not 
nigh : there shall come a Star out of Jacob, and 
a Sceptre shall rise out of Israel, and shall smite 
the corners of Moab, and destroy all the children 
of Sheth. And Edom shall be a possession ; Seir 
also shall be a possession for his enemies ; and 
Israel shall do valiantly. Out of Jacob shall 
come he that shall have dominion, and shall 
destroy him that remaineth of the city. And 
when he looked on Amalek, he took up his 
parable, and said, Amalek ivas the first of the 
nations ; but his latter end shall be, that he 
perish for ever. And he looked on the Kenites, 
and took up his parable, and said, Strong is thy 
dwelling-place, and thou puttest thy nest in a 
rock. Nevertheless the Kenite shall be wasted 
until Asshur shall carry thee away captive. 
And he took up his parable, and said, Alas, who 
shall live when God doeth this ! And ships 
shall come from the coast of Chittim, and shall 
afflict Asshur, and shall afflict Eber, and he also 
shall perish for ever. And Balaam rose up, and 
went and returned to his place : and Balak also 
went his way. — Num. xxiv : 1-25. 

If therefore perfection were by the Levitical 
priesthood, (for under it the people received 
the law,) what further need was there that another 
priest should rise after the order of Melchisedec, 
and not be called after the order of Aaron ? 
For the priesthood being changed, there is made 
of necessity a change also of the law. For he 
of whom these things are spoken, pertaineth to 



76 THE VOICE OF 

REVELATION. 

13. And every creature which is in heaven, 
and on the earth, and under the earth, and such 
as are in the sea, and all that are in them, heard 
I saying, Blessing, and honour, and glory, and 
power, be unto him that sitteth upon the throne, 
and unto the Lamb, for ever and ever. 

14. And the four beasts said, Amen. And 
the four and twenty elders fell down and wor- 
shiped him that liveth for ever and ever. 



COLLATERAL SCRIPTURES. 

another tribe, of which no man gave attendance 
at the altar. For it is evident that our Lord 
sprang out of Judah; of which tribe Moses 
spake nothing concerning priesthood. And it 
is yet far more evident : for that after the simili- 
tude of Melchisedec there ariseth another priest, 
Who is made, not after the law of a carnal com- 
mandment, but after the power of an endless 
life. For he testifieth, Thou art a priest for 
ever after the order of Melchisedec. For there 
is verily a disannulling of the commandment 
going before, for the weakness and unprofitable- 
ness thereof: For the law made nothing perfect; 
but the bringing in of a better hope did; by 
the which we draw nigh unto God. And inas- 
much as not without an oath he was made priest, 
(For those priests were made without an oath; 
but this with an oath, by him that said unto 
him, The Lord sware, and will not repent, Thou 
art a priest for ever after the order of Melchis- 
edec;) By so much was Jesus made a surety 
of a better testament. And they truly were 
many priests, because they were not suffered to 
continue by reason of death : but this man, 
because he continueth ever, hath an unchange- 
able priesthood. Wherefore he is able also to 
save them to the uttermost that come unto God 
by him, seeing he ever liveth to make interces- 
sion for them. For such a high priest became 
us, tvho is holy, harmless, undefiled, separate 
from sinners, and made higher than the heavens : 
— Heb. vii: 11-26. 

(V. 6.) But now, thus saith the Lord that 
created thee, Jacob, and he that formed thee, 

Israel, Fear not ; for I have redeemed thee, 

1 have called thee by thy name ; thou art mine. 
When thou passest through the waters, I will be 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

with thee ; and through the rivers, they shall 
not overflow thee : when thou walkest through 
the fire thou shalt not be burnt ; neither shall 
the flame kindle upon thee. For I am the Lord 
thy God, the Holy One of Israel, thy Saviour : 
I gave Egypt for thy ransom, Ethiopia and Seba 
for thee. Since thou wast precious in my sight, 
thou hast been honorable, and I have loved thee : 
therefore will I give men for thee, and people 
for thy life. Fear not : for I am with thee : I 
will bring thy seed from the east, and gather 
thee from the west; I will say to the north, 
Give up ; and to the south, Keep not back : 
bring my sons from afar, and my daughters 
from the ends of the earth ; Even every one 
that is called by my name : for I have created 
him for my glory, I have formed him ; yea, I 
have made him. Bring forth the blind people 
that have eyes, and the deaf that have ears. 
Let all the nations be gathered together, and 
let the people be assembled : who among them 
can declare this, and show us former things? 
let them bring forth their witnesses, that they 
may be justified: or let them hear, and say, 
It is truth. Ye are my witnesses, saith the 
Lord, and my servant whom I have chosen; 
that ye may know and believe me, and under- 
stand that I am he : before me there was no 
God formed, neither shall there be after me. I, 
even I, am the Lord ; and besides me there is 
no Saviour. I have declared, and have saved, 
and I have showed, when there was no strange 
God among you : therefore ye are my witnesses, 
saith the Lord, that I am God. — Isa. xliii : 
1-12. 

(V. 11.) But ye are come unto mount Sion, 
and unto the city of the living God, the heavenly 
Jerusalem, and to an innumerable company of 
angels, To the general assembly and church 
of the first-born, which are written in heaven, 
and to God the Judge of all, and to the spirits 
of just men made perfect, And to Jesus the 
Mediator of the new covenant, and to the blood 
of sprinkling, that speaketh better things than 
that of Abel. See that ye refuse not him that 
speaketh. For if they escaped not who refused 
him that spake on earth, much more shall not 
we escape, if we turn away from him that speak- 
eth from heaven : Whose voice then shook the 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

earth : but now he hath promised, saying, Yet 
once more I shake not the earth only, but also 
heaven.— Ileb. xii : 22-2 G. 

And the Lord said unto Joshua, This day 
have I rolled away the reproach of Egypt from 
off you. Wherefore the name of the place is 
called Gilgal unto this day. And the children 
of Israel encamped in Gilgal, and kept the pass- 
over on the fourteenth day of the month, at 
even, in the plains of Jericho. And they did 
eat of the old corn of the land, on the morrow 
after the passover, unleavened cakes and parched 
corn in the selfsame day. And the manna 
ceased on the morrow after they had eaten of 
the old corn of the land ; neither had the chil- 
dren of Israel manna any more ; but they did 
eat of the fruit of the land of Canaan that year. 

And it came to pass, when Joshua was by 
Jericho, that he lifted up his eyes and looked, and, 
behold, there stood a man over against him with 
his sword drawn in his hand : and Joshua went 
unto him, and said unto him, Art thou for us, 
or for our adversaries ? And he said, Nay ; 
but as captain of the host of the Lord am I 
now come. And Joshua fell on his face to the 
earth, and did worship, and said unto him, What 
saifch my Lord unto his servant? And the 
captain of the Lord's host said unto Joshua, 
Loose thy shoe from off thy foot ; for the place 
whereon thou standest is holy. And Joshua 
did so. — Josh, v : 9-1 5. 

Now after the death of Moses the servant of 
the Loed, it came to pass, that the Lord spake 
unto Joshua the son of Nun, Moses' minister, 
saying, Moses my servant is dead ; now there- 
fore arise, go over this Jordan, thou, and all 
this people, unto the land which I do give to 
them, even to the children of Israel. Every 
place that the sole of your foot shall tread upon, 
that I have given unto you, as I said unto 
Moses. From the wilderness and this Lebanon, 
even unto the great river, the river Euphrates, 
all the land of the Hittites, and unto the great 
sea toward the going down of the sun, shall be 
your coast. There shall not any man be able 
to stand before thee all the days of thy life : as 
I was with Moses, so I will be with thee : I will 
not fail thee, nor forsake thee. Be strong and 
of a good courage ; for unto this people shalt 



THE PROPHETS. 77 

COLLATERAL SCRirTURES. 

thou divide for an inheritance the land, which I 
sware unto their fathers to give them 

Then Joshua commanded the officers of the 
people, saying, Pass through the host, and com- 
mand the people, saying, Prepare you victuals ; 
for within three days ye shall pass over this 
Jordan, to go in to possess the land, which the 
Lord your God giveth you to possess it. — > 
Josh, i: 1-11. 

And this tvord, Yet once more, signifieth the 
removing of those things that are shaken, as 
of things that are made, that those things which 
cannot be shaken may remain. Wherefore we 
receiving a kingdom which cannot be moved, let 
us have grace, whereby we may serve God ac- 
ceptably, with reverence and godly fear ; For 
our God is a consuming fire. — Heb. xii: 27-29. 

(V. 12.) Let this mind be in you, which 
was also in Christ Jesus. Who, being in the 
form of God, thought it not robbery to be equal 
with God ; But made himself of no reputation, 
and took upon him the form of a servant, and 
was made in the likeness of men : And being 
found in fashion as a man, he humbled himself, 
and became obedient unto death, even the death 
of the cross. Wherefore God also hath highly 
exalted him, and given him a name which is 
above every name ; That at the name of Jesus 
every knee should bow, of things in heaven, and 
things in earth, and things under the earth ; 
And that every tongue should confess that Jesus 
Christ is Lord, to the glory of the Father. — 
Philip ii: 5-11. 

Thine, Lord, is the greatness, and the 
power, and the glory, and the victory, and the 
majesty : for all that is in the heaven and in 
the earth is thine ; thine is the kingdom, 
Lord, and thou art exalted as head above all. 
Both riches and honour come of thee, and thou 
reignest over all ; and in thy hand is power 
and might, and in thy hand it is to make great, 
and to give strength unto all. — 1 Chron. xxix : 
11-12. 

For the love of money is the root of all evil ; 
which while some coveted after, they have erred 
from the faith, and pierced themselves through 
with many sorrows. But thou, man of God, 
flee these things ; and follow after righteous- 
ness, godliness, faith, love, patience, meekness. 



78 



THE VOICE OF THE PKOPHETS. 



COLLATERAL SCRIPTURES. 

Fight the good fight of faith, lay hold on eter- 
nal life, whereunto thou art also called, and hast 
professed a good profession before many wit- 
nesses. I give thee charge in the sight of God, 
who quickeneth all things, and before Christ 
Jesus, who before Pontius Pilate witnessed a 
good confession ; That thou keep this command- 
ment without spot, unrebukeable, until the ap- 
pearing of our Lord Jesus Christ : Which in 
his times he shall show, who is the blessed and 
only Potentate, the King of kings, and Lord 
of lords ; Who only hath immortality, dwelling 
in the light which no man can approach unto ; 
whom no man hath seen nor can see : to whom 
be honor and power everlasting. Amen. — 
1 Tim. vi : 11-16. 

(V. 13.) Praise ye the Lord. Praise ye 
the Lord from the heavens : praise him in the 
heights. Praise ye him, all his angels : praise 
ye him, all his hosts. Praise ye him, sun 



COLLATERAL SCRIPTURES. 

and moon: praise ye him, all ye stars of 
light. Praise him, ye heaven of heavens, and 
ye waters that be above the heavens. Let them 
praise the name of the Lord : for lie commanded, 
and they were created. He hath also estab- 
lished them for ever and ever : he hath made a 
decree which shall not pass. Praise the Lord 
from the earth, ye dragons, and all deeps. Fire 
and hail; snow and vapor; stormy wind ful- 
filling his word : Mountains, and all hills ; fruit- 
ful trees, and all cedars : Beasts, and all cattle ; 
creeping things and flying fowl : Kings of the 
earth, and all people ; princes, and all judges of 
the earth : Both young men and maidens ; old 
men and children : Let them praise the name of 
the Lord : for his name alone is excellent ; his 
glory is above the earth and heaven. He also 
exalteth the horn of his people, the praise of all 
his saints ; even of the children of Israel, a people 
near unto him. Praise ye the Lord. — Ps. cxlviii : 



ANNOTATIONS. 



CHAP 

[V. 1. And I saw on the right hand of him 
that sat on the throne, a book written within and 
on the back side] — A book is the emblem of per- 
fect order. This book, being written within and 
on the back side, indicates that the Throne has 
maintained the strictest and wisest order, back in 
all past time, and will do the same in all future 
time, and in all places of his dominions. That 
which was written within, was sealed from all 
creatures, and none knew its import but the All- 
wise King. That which was written upon the 
back side, was seen by all, yet understood by 
none, in any part of his universal dominions. 

[Sealed with seven seals] — As the throne was 
surrounded or enveloped with the rainbow, the 
emblem of perfect light, and attended by the four 
beasts, and four-and-twenty elders, the emblem 
of complete dominion; and the written book, the 
emblem of perfect order, and sealed with seven 
seals, the emblem of perfect wisdom, indicating 
that the contents of the book were so obscure and 
mystical, and the facts it predicted, and the works 
it proposed so difficult and stupendous, that they 
could not be performed by any finite wisdom or 
power ; and that the seals were so intricate, that 
they could neither be counterfeited nor broken by 
an} T finite wisdom or power. 

[V. 2. And I saw a mighty angel] — I use the 
term mighty, instead of strong, because the word, 
in the original Greek, is so rendered elsewhere, 
by our translators, especially in Chapter X, where, 
it appears to me, this angel is referred to. 

[Proclaiming with a loud voice] — Here is an 
allusion to the Oriental custom, among kings, of 
sending a herald before them, to make known 
their wills to their subjects ; so the Almighty 
Ki ng sends forth a mighty angel, one becoming 
the dignity, grandeur, and glory of his vast do- 
minions, to proclaim his wise and holy will. 

[Who is worthy to open the book ?] — Who can 
interpret or explain even those things which are 
written on the outside of this book ? 

[And loose the seals thereof?] — So as to read, 
and interpret, and explain its wonderful counsels ? 
who has the qualifications for this work? Who 
can understand the order of the divine govern- 
ment ? Who can tell what shall be, and the order 
of events ? " Canst thou by searching find out 
God ? Canst thou find out the Almighty unto per- 
fection ? His ways and wisdom are as high as 
heaven ; what canst thou do ? deeper than hell ; 
(80) 



TEK V. 

what canst thou know?" — Job v: 11. "O, the 
depth of the riches both of the wisdom and knowl- 
edge of God ! How unsearchable are his judg- 
ments, and his ways past finding out ! For who 
hath known the mind of the Lord ? or who hath 
been his counselor? or who hath first given to 
him, and it shall be recompensed unto him again ? 
For of him, and through him, and to him are all 
things : to whom be glory forever. Amen." — 
Rom. xi : 33-36. 

[V. 3. And no man in heaven] — Among the 
spirits of just men made perfect; [nor in the 
earth,] by the wisest who yet dwell in fleshly 
tabernacles ; [neither under the earth,] among the 
dead or demons, was able to open the book, 
neither to look thereon. 

[V. 4. And 1 wept much, because no man was 
found worthy to open and read the book] — Because 
no being in heaven, or earth, or hell, could under- 
stand the order and wisdom of the divine counsel 
and economy, in regard to the future government 
of the Church and the world. 

[Neither to look thereon] — No finite being pos- 
sesses the power of prescience, and therefore 
could not foresee the order of the events in the 
divine government, and their relations and con- 
tingencies, their commencement and completion ! 
No one but God can look into the future, and tell 
precisely what will be the commencement, the 
course, the time, and the completion of events. 
But we learn from the Revelation, that Jesus 
Christ does all this ; therefore, he is in the 
highest sense " The only wise God our Saviotir, 
to whom be glory and majesty, dominion and 
power, both now and ever, Amen." 

[V. 5. And one of the elders saith unto me, weep 
not] — This is evidently one of the four-and-twenty 
elders to whom the prophet was introduced, when 
he first appeared before the throne. How kind 
and fraternal, and how unlike forgetful or vain 
mortals on earth : He needed no second intro- 
duction. 

[Behold the Lion of the Tribe of Judah] — Here 
we have a clear instance of the emblematic char- 
acter of this Revelation. Almost every person, 
place, character, and event, is metaphorically re- 
presented in the counsels of this book. Jesus 
Christ is certainly represented under the above 
emblem ; for he was of the seed of David, as to his 
human nature ; and evidently of the tribe of 
Judah, according to the flesh. — Matt, i : Luke iii. 



ANNOTATIONS. 

[The root of David] — Christ, in his divine na- 
ture, is represented here and elsewhere iu the 
or Scriptures, as being- the root, the first original 
cause of David. But then we are clearly in- 
structed that Christ possesses two natures ; aud 
therefore, as to his human nature, he is declared 
to be a branch of the stem of Jesse. 

[Hath prevailed to open the book] — Jesus 
Christ, by the merit of his divinity and supre- 
macy, prevailed, succeeded to accomplish that 
which no mortal or immortal finite being could 
do ; to open the booh, to unfold the order and 
ways of infinite wisdom / and to loose the seven 
seals, to make perfectly plain that which was 
hidden, impossible, and incomprehensible to all 
finite beings in the universe. 

[V. 6. And I beheld, and lo ! in the midst of 
the throne and of the four beasts, and in the 
midst of the elders] — The Deity of Christ entitles 
him to equality in the throne of universal empire ; 
for as we have already seen, his throne and the 
Father's throne are one and the same : therefore, 
he and the Father are one in glory, and power, 
and eternity. We are taught in this verse, that 
Christ has the pre-eminence in the throne : He 
has the pre-eminence amidst the beasts, the gov- 
ernments of earth. He has the pre-eminence 
amidst the elders, the armies of heaven ; and 
therefore has in all things the pre-eminence. 
Here we have under these beautiful emblems, 
the glorious exaltation of Christ after his humble 
incarnation, his vicarious sufferings, and his tri- 
umphant resurrection and ascension. 

[Having seven horns and seven eyes, which are 
the seven spirits of God sent forth into all the 
earth.] — Here are wonderful things clothed in 
mystical emblems, and we seem to be only at the 
beginning, and we may exclaim with the angel, 
" How long shall it be to the end of these won- 
ders ?" How true the poet ! 

" Every beginning is shrouded in a mist ; those vague ideas 
beyond ; 

And the traveler setteth on his journey, oppressed with 

many thoughts ; 
Balancing his hopes and fears, and looking for some order 

in the chaos — 

Some secret path between the cliffs that seem to bar his 
way. 

So he commenceth a clue, unraveling its tangled skeins; 
And boldly speedeth on, to thread the labyrinth before 
him. 

Then, as he gropeth in the darkness, light is attendant on 
his steps ; 

He walketh straight in fervent faith, and difficulties vanish 
at his presence. 

The very flashing of his sword scattereth his shadowy foes ; 
Confident and sanguine of success, he goeth forth conquering 
and to conquer." 

A horn is the emblem of power. Seven is the 
number or emblem of perfection. Therefore, 

11 



. — CJUAPTEK V. 81 

seven horns are the emblem of perfect power. 
Eyes are the emblem of knowledge and wisdom, 
watchfulness aud vigilance. Therefore seven eyes 
are the emblem of perfect wisdom. The seven, 
spirits of God. evidently signify, as we have else- 
where shown, to be the seven orders of created 
spirits, which are all his offspring, aud constitute 
the glory of his eternal and ever blessed king- 
dom. These all receive their power, wisdom, and 
glory from God, and under the guidance of his 
infinite and holy Spirit, go forth into all the earth, 
as well as heaven, for no part of his vast do- 
minions are ever neglected ; for he is constant- 
ly concerned through secondary causes, to pro- 
mote the happiness of all his creatures. 

[V. 7. And he came and took the book out of 
the right hand of him that sat upon the throne] — 
Through Jesus Christ all the wonderful counsels 
of God, and the great mysteries of the kingdom 
of heaven, which had been sealed up for ages, are 
made known in this last dispensation, in the 
writings of the seven Apostles, and this Booh of 

HIS REVELATION. 

[V. 8. And when he had taken the book, the 
four beasts and the four-ancl-tweuty elders fell 
down before the Lamb] — Here is an allusion to 
the ancient custom of petty kings or chiefs pros- 
trating themselves before the emperor. So this 
act of the beasts and elders is a token of humble 
submission to the power, wisdom, and goodness 
of the Lamb. May mortal man do likewise. 

[Having every one of them harps] — The em- 
blem of exalted, pure, and peaceful pleasure, 
which all the host of heaven enjoy in the very 
highest degree. They present themselves before 
the Lamb with praise for the past, and with 
prayers for the future. Reader, do the same. 
Praise him for past mercies, present favors, and 
future promises. 

[V. 9. And they sung a new song] — The old 
song of creation had been sung, as in a perpetual 
anthem, since the day the morning stars sang to- 
gether, and the sons of God shouted for joy ; when 
he spread the north over the empty space, and 
hung the earth upon nothing but his power. But 
iu the new song of Redemption, the whole family 
in heaven and in earth unite in one triumphant 
doxology ; and the joy of earth is three-fold : for 
she feels that she is now bound to the throne, by 
the golden cord of infinite power, wisdom, and 
goodness. 

[Stood a lamb as it had been slain]— Here the 
true sense is again to be looked for under meta- 
phorical emblems ; and the mystical language of 
this book increases in depth and grandeur as we 
pass on through its pages. Jesus Christ is called 
the Lamb, because of his sacrificial offering of 
himself for the sins of the world ; and is the anti- 



82 ANNOTATIONS 

type of the lambs winch were offered age after 
age on Jewish altars. These lambs were offered 
for the sins of a single nation, and, figuratively, 
through faith, took away their iniquity. But 
Jesus Christ, the Lamb of God, truly takes away 
the sin of the world. 

[As it had been slain] — The language of this 
text is very remarkable. The former part of the 
verse gave Christ the highest glory: the latter 
part gives us his lowest humility. Here, then, 
by antithesis, we see the deity and humanity of 
our blessed Lord and Saviour. While he is sove- 
reign over all, he is at the same time represented 
as in the act of being offered as a sacrifice, and 
making intercession for the transgressors. The 
sacrificial offering of Jesus Christ, is of so great 
importance in the counsel of God, that he is now 
represented as being in the very act of pouring 
out his blood for the offenses of the human race. 
This view of the subject gives great courage to 
faith ; for whosoever comes to the throne of the 
heavenly mercy, finds a sacrifice already provided, 
to offer to God. And all coming generations, to 
the end of the mediatorial kingdom, shall find 
that they have a perfect sacrifice ready to offer 
for their sins ; and shall have, therefore, boldness 
to enter into the holiest by the blood of Jesus. 
Heb. x. . 

[V. 9. Every kindred, and tongue, and people, 
and nation] — All mankind were equally the ob- 
jects of God's creative power, and were and are 
created for his pleasure, as we are informed in 
the doxology of creation, at the close of Chap- 
ter IV. But then they are equally the subjects 
of his redeeming love ; were redeemed, and are 
saved for their own pleasure and his declarative 
glory. If all were the objects of his creation, then 
are all the objects of his redemption. But the 
former is true, and the latter can not be false. 
All these are represented as being redeemed by 
the blood, and not the sufferings of Christ, plainly 
teaching that his life was a sacrificial offering for 
the sins of the world. 

[V. 10. And hast made us unto our God kings 
and priests] — By exalting us, by the act of redemp- 
tion from the bondage of Satan and sin, and ex- 
alting us to thy throne. And we now have the 
high prerogative of priests, and the privilege of 
coming unto the throne of grace in person, by the 
new and living way which our great High Priest 
has opened up through the vail ; that is to say, 
his flesh. 

[And we shall reign on the earth] — Christians 
have never yet reigned on the earth, and diffused 
the principles of their kingdom among the na- 
tions, and established the laws of the Supreme 
King of kings as the rule of action among men ; 
but the time will come when the saints of the 



. — CHAPTER V. 

Most High shall possess the kingdom, and Christ 
be king alone. 

[And I beheld, and I heard the voice of many 
angels round about the throne] — The prophet saw 
the countless number of angels in all their immor- 
tal beauty, purity, and power, around the throne, 
ready to go and do the will of God, throughout 
his universal dominions. And St. John heard 
the voice of this vast multitude of angels. Beasts 
and elders are evidently put by apposition with 
angels, and are a representative symbol of all the 
creatures of God's rational and moral govern- 
ment of mortals and immortals. Here, then, the 
apostle is an eye and ear witness of the immense 
multitude of rational, holy, and happy beings 
which are always present about the throne, prais- 
ing God in joyful anthems, and forever delighted 
to do his will. 

[And the number of them was ten thousand 
times ten thousand, (100,000,000 millions) and 
thousands of thousands (1,000,000,000,000 tril- 
lion)] — These numbers are to be considered as the 
four beasts and four-and -twenty elders ; the first 
as giving a definite idea of the emigrants of earth, 
who, by the grace of God, have left these lands of 
sorrow, and have taken up their residence in 
the world of eternal joy, around the everlasting 
throne. What a goodly number have already 
gone on to glory, to colonize the blissful climes 
of immortality ; and we will follow on in the steps 
of their faith, till we come to the inheritance of 
the saints! The last of these numbers is just 
ten thousand times more than the first ; and is 
designed to give us a definite idea of the hosts of 
heaven, the high and holy orders of angels who 
kept their first estate. 

The idea of a place sufficiently capacious for 
such vast multitudes of beings, is almost beyond 
human comprehension. But if we reflect for a 
moment on the infinity of space, and the ampli- 
tude of the worlds known or unknown to us, 
which revolve through its immensity, we need 
entertain no scruples on this subject. " We have 
no reason to entertain the least doubt that the 
stars are in reality suns and distributors of light 
to other worlds, any more than we ought to doubt 
of the motion of the earth, because we have never 
from a fixed point in the firmament, beheld it 
wheeling its rapid course through the ethereal 
spaces around the sun. Since the stars can not, 
with the least show of reason, be supposed to 
have been created chiefly for the use of our globe, 
it is certain, as moral demonstration can make 
it, that they were intended to fill a higher and a 
nobler purpose ; and this purpose has respect 
to the accommodation and happiness of intelli- 
gent existence, either in the stars themselves, or 
in the worlds which revolve around them." For 



ANNOTATIONS 

the creator and governor of the universe must be 
considered in all his arrangements, as acting in 
perfect consistency with those perfections of his 
nature with which he is eternally and essentially 
invested. Bat to suppose the immeasurable host 
of stars to be so many vast insulated globes, hung 
up to irradiate the void space of infinitude, would 
be repugnant to all the conceptions which reason 
and revelation lead us to form of a being of infi- 
nite perfection. If, then, the fixed stars are the 
centers of light and influence to surrounding 
worlds, how immense must the empire be, over 
which the moral government of the Almighty ex- 
tends ! IIow expansive the range, and how di- 
versified the order of planetary systems ! How 
numerous beyond calculation the worlds which 
incessantly revolve throughout the immensity of 
space ! What countless legions of intellectual 
beings, of every rank and capacity, must crowd 
the boundless dominions of the King, eternal, im- 
mortal, and invisible! And how glorious and 
incomprehensible must he be, whose wokd caused 
this vast fabric to start into existence, and who 
superintends, every moment, the immensity of 
beings with which it is replenished. In attempt- 
ing to grasp such scenes, the human mind is be- 
wildered and overwhelmed ; and can only ex- 
claim, " Geeat and marvelous ake thy works, 
Lord God Almighty ! " 

" Seest thou those orbs that numerous roll above ? 
Those lamps that nightly greet thy visual powers, 
Are each a bright, capacious sun like ours. 
The telescopic tube will still descry 
Myriads behind, that 'scape the naked eye, 
And farther on a new discovery trace, 
Through the deep regions of unexplored space. 
If each bright star so many suns are found, 
What planetary systems circle round, 
What vast infinitude of worlds may grace, 
What beings people the amplitudes of space ! 
Whatever race possess the ethereal plain, 
What orbs they people, or what ranks maintain ; 
Although these secrets heaven conceal below, 
One truth, of universal scope, we know ; 
Our nobler part, the same ethereal mind, 
Eelates our earth to all their reasoning kind, 
One Deity, one sole-creating cause, 
Our active cares, our joint devotion draws." 

Dr. Dick. 

[Y. 12. Saying with a loud voice, Worthy is 
the Lamb that was slain] — As a sacrificial offer- 
ing, a propitiation for our sins, and the sins of 
our race. 

[To receive power] — Dominion over all he 
has redeemed ; [and riches ;] all human re- 
sources ; they should love and serve him with all 
their heart, and mind, and strength ; [and wis- 
dom;'] omniscience should be ascribed to the Lamb, 
for he knoweth our out°;oin2;3 and incomings • we 
should give up our wills and wisdom to him, for 
he knows how to do all things well — to use the 



. — CHAPTER V. g3 

best means to the best ends for our good and the 
glory of his kingdom; [and strength;] omnipo- 
tence, all power in heaven and earth is to be 
ascribed to the Lamb, for all power in heaven 
and earth is his ; [and honor ;] the highest repu- 
tation for the wisdom, power, and goodness he 
has manifested in the destruction of the works of 
the devil, and the redemption of the world ; [and 
glory ;] we should praise Christ for our redemp- 
tion and salvation, for he is worthy to receive the 
glory ; it is his due now as when the ten lepers 
were cleansed ; but only one returned to give him 
glory for their salvation : " Were there not ten 
cleansed ? where are the nine ? They have not 
returned to give glory to God," and to the Lamb, 
through whose atoning blood they were cleansed ; 
[and blessing ;] a thankful, humble acknowledg- 
ment, that of him, and to him, and through him 
are all the blessings of redemption and eternal 
salvation. We acknowledge, O thou Lamb of 
God ! that our power, and riches, and wisdom, 
and strength, and honor, and glory, and bless- 
ings come of thee, for thou art the giver of every 
good and perfect gift ; the author of our present 
and eternal salvation. 

[V. 13. And every creature which is in heav- 
en, and on the earth, and under the earth, and 
such as are in the sea, and all that are in them, 
heard I, saying, Blessing, and honor, and glory, 
and power.] — In the language of personification, 
all creatures, animate and inanimate, are repre- 
sented as saying, we acknowledge that all the 
blessing, pleasure of our creation ; and honor, 
reputation for having always done right ; and 
glory, praise for doing thy will now ; and power, 
physical, intellectual, and moral ability, jet to do 
thy will in heaven, and earth, are of our Creator, 
by whom we were brought into being, and by 
whom we still live, and move, and have our ex- 
istence: for by thee all things consist. This 
verse represents the whole universe as joining 
in the above doxology to God, and the Lamb, for 
their creation. 

[Unto him that sitteth upon the throne, and 
unto the Lamb, forever and ever] — We learn 
from this latter clause of the verse, that the whole 
universe ascribe exactly the same praise to the 
Lamb that they do to Jehovah, who sitteth upon 
the throne. We have already shown that the 
Lamb is Jesus Christ. Now if Jesus Christ were 
not truly God, it would be idolatry to ascribe to 
him the blessing, and honor, and glory and 
power of creation, as it would be basely render- 
ing unto a creature, what alone belongs to the 
creator. But by Jesus Christ all things toere 
created: therefore, he is God over all, blessed 
forever. Amen. 

[V. 14. And the four beasts said, Amen.] 



84 



THE VOICE OF TEE PROPHETS. 



REVELATION. 

CHAPTER VI. 

1 The opening of the seals in order, and what fol- 
lowed thereupon, containing a prophecy to the end of 
f the world. 

1. And I saw when the Lamb opened one of 
the seals, and I heard, as it were the noise of 
thunder, one of the four beasts, saying, Come 
and see. 

2. And I saw, and behold, a white horse : 
and he that sat on him had a bow ; and a crown 
was given unto him : and he went forth con- 
quering, and to conquer. 

3. And when he had opened the second seal, 
I heard the second beast say, Come and see. 

4. And there went out another horse that 
was red : and power was given to him that sat 
thereon to take peace from the earth, and that 
they should kill one another: and there was 
given unto him a great sword. 

5. And when he had opened the third seal, I 
heard the third beast say, Come and see. And 
I beheld, and lo, a black horse ; and he that sat 
on him had a pair of balances in his hand. 

6. And I heard a voice in the midst of the 
four beasts say, A measure of wheat for a penny, 
and three measures of barley for a penny ; and 
see thou hurt not the oil and the wine. 

7. And when he had opened the fourth seal, I 
heard the voice of the fourth beast say, Come 
and see. 

8. And I looked, and behold, a pale horse : 
and his name that sat on him was Death, and 
hell followed with him. And power was given 
unto them over the fourth part of the earth, to 
kill with sword, and with hunger, and with 
death, and with the beasts of the earth. 

9. And when he had opened the fifth seal, I 
saw under the altar the souls of them that were 
slain for the word of God, and for the testimony 
which they held : 

10. And they cried with a loud voice, saying, 
How long, Lord, holy and true, dost thou 
not judge and avenge our blood on them that 
dwell on the earth ? 

11. And white robes were given unto every 
one of them ; and it was said unto them, that 
they should rest yet for a little season, until their 
fellow-servants also and their brethren, that 
should be killed as they zvere, should be fulfilled. 



COLLATERAL SCRIPTURES. 

(V. 1.) Then I turned, and lifted up mine 
eyes, and looked, and, behold, a flying roll. 
And he said unto me, What seest thou ? And I 
answered, I see a flying roll ; the length thereof 
is twenty cubits, and the breadth thereof ten 
cubits. .Then said he unto me, This is the 
curse that goeth forth over the face of the whole 
earth : for every one that stealeth shall be cut 
off as on this side, according to it : and every 
one that sweareth shall be cut off as on that side, 
according to it. I will bring it forth, saith the 
Lord of hosts, and it shall enter into the house 
of the thief, and into the house of him that 
sweareth falsely by my name : and it shall 
remain in the midst of his house, and shall con- 
sume it, with the timber thereof, and the stones 
thereof. Then the angel that talked with me 
went forth, and said unto me, Lift up now thine 
eyes, and see what is this that goeth forth. And 
I said, What is it ? And he said, This is an ephah 
that goeth forth. He said moreover, This is 
their resemblance through all the earth. And, 
behold, there was lifted up a talent of lead : and 
this is a woman that sitteth in the midst of the 
ephah. And he said, this is wickedness. And 
he cast it into the midst of the ephah, and 
he cast the weight of lead upon the mouth there- 
of. Then lifted I up mine eyes, and looked, 
and, behold, there came out two women, and 
the wind was in their wings ; (for they had wings 
like the wings of a stork ;) and they lifted up 
the ephah between the earth and the heaven. 
Then said I to the angel that talked with me, 
Whither do these bear the ephah ? And he 
said unto me, To build it a house in the land of 
Shinar ; and it shall be established, and set there 
upon her own base. — Zech. v : 1—11. 

(V. 2.) And I turned, and lifted up mine 
eyes, and looked, and, behold, there came four 
chariots out from between two mountains ; and 
the mountains were mountains of brass. In 
the first chariot were red horses, and the second 
chariot black horses. And in the third chariot 
white horses, and in the fourth chariot grisled 
and bay horses. Then I answered and said 
unto the angel that talked with me, what are 
these, my lord ? And the angel answered and 
said unto me, These are the four spirits of the 
heavens, which go forth from standing before 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

the Lord of all the earth. The black horses which 
are therein go forth into the north country : 
and the white go forth after them ; and the 
grisled go forth toward the south country. And 
the bay went forth, and sought to go, that they 
might walk to and fro through the earth : and 
he said, Get ye hence, walk to and fro through 
the earth. So they walked to and fro through 
the earth. Then cried he upon me, saying, 
Behold, these that go toward the north country 
have quieted my spirit in the north country. — 
Zech. vi : 1-8. 

The Lord shall judge the people : judge me, 
Lord, according to my righteousness, and 
according to mine integrity that is in me. 
let the wickedness of the wicked come to an 
end : but establish the just : for the righteous 
God trieth the hearts and reins. My defense 
is of God, which saveth the upright in heart. 
God judgeth the righteous, and God is angry 
with the tviclcecl every day. If he turn not, he 
will whet his sword : he hath bent his bow, and 
made it ready. He hath also prepared for him 
the instruments of death : he ordaineth his 
arrowy against the persecutors. Behold, he tra- 
vaileth with iniquity, and hath conceived mis- 
chief, and brought forth falsehood. He made a 
pit, and digged it, and is fallen into the ditch 
which he made. His mischief shall return upon 
his own head, and his violent dealing shall come 
down upon his own pate. I will praise the Lord 
according to his righteousness ; and will sing- 
praises to the name of the Lord most high. — 
Ps. vii : 8-17. 

Gird thy sword upon thy thigh, most Mighty, 
with thy glory and thy majesty. And in thy 
majesty ride prosperously, because of truth and 
meekness, and righteousness ; and thy right 
hand shall teach thee terrible things. Thine 
arrows are sharp in the heart of the King's ene- 
mies ; tvherely the people fall under thee. Thy 
throne, God, is for ever and ever : the sceptre 
of thy kingdom is a right sceptre. Thou lovest 
righteousness, and hatest wickedness : therefore 
God, thy God, hath anointed thee with the oil 
of gladness above thy fellows. All thy garments 
smell of myrrh, and aloes, and cassia, out of 
the ivory palaces, whereby they have made thee 
glad. Kings' daughters ivere among the hon- 



TIIE PROPHETS. §5 

COLLATERAL SCRIPTURES. 

orable women : upon thy right hand did stand 
the queen in gold of Ophir. — Ps. xlv : 3-9. 

And again the word of the Lord came unto 
Haggai, in the four and twentieth day of the 
month, saying, Speak to Zerubbabel, governor of 
Juclea, saying, I will shake the heavens and the 
earth ; And I will overthrow the throne of king- 
doms ; and I will destroy the strength of the king- 
doms of the heathen ; and I will overthrow the 
chariots, and those that ride in them ; and the 
horses and their riders shall come down, every one 
by the sword of his brother. In that day, saith 
the Lord of hosts, will I take thee, Zerubba- 
bel my servant, the son of Shealtiel, saith the 
Lord, and will make thee as a signet : for I 
have chosen thee, saith the Lord of hosts. — 
Hag. ii: 20-23. 

(V. 5.) Ye shall do no unrighteousness 
in judgment, in mete-yard, in weight, or in 
measure. Just balances, just weights, a just 
ephah, and a just hin, shall ye have : I am the 
Lord your God, which brought you out of the 
land of Egypt. Therefore shall ye observe all 
my statutes, and my judgments, and do them : 
I am the Lord. — Lev. xix: 35-37. 

(V. 6.) Then Isaac sowed in that land, and 
received in the same year a hundred-fold ; and 
the Lord blessed him. And the man waxed 
great, and went forward, and grew until he be- 
came very great; For he had possession of 
flocks, and possession of herds, and great store 
of servants. And the Philistines envied him. 
—Gen. xii : 12-14. 

And there came an angel of the Lord, and 
sat under an oak which ivas in Ophra, that per- 
tained unto Joash the Abi-ezrite : and his son 
Gideon threshed wheat by the wine-press to 
hide it from the Midianites. And the angel of 
the Lord appeared unto him, and said unto him, 
The Lord is with thee, thou mighty man of 
valor. And Gideon said unto him, 0, my 
Lord, if the Lord be with us, why then is all 
this befallen us ? and where be all his miracles 
which our fathers told us of, saying, did not the 
Lord bring us up from Egypt? but now the 
Lord hath forsaken us and delivered us into the 
hands of the Midianites. And the Lord looked 
upon him, and said, Go in this thy might, and 
thou shalt save Israel from the hands of the 



86 THE VOICE OF 

REVELATION. 

12. And I beheld when he had opened the 
sixth seal, and lo, there was a great earthquake ; 
and the sun became black as sackcloth of hair, 
and the moon became as blood : 

13. And the stars of heaven fell unto the 
earth, even as a fig-tree casteth her untimely 
figs, when shaken of a mighty wind. 

14. And the heaven departed as a scroll when 
it is rolled together ; and every mountain and 
island were moved out of their places. 

15. And the kings of the earth, and the great 
men, and the rich men, and the chief captains, 
and the mighty men, and every bondman, and 
every freeman, hid themselves in the dens and 
in the rocks of the mountains ; 

16. And said to the mountains and rocks, Fall 
on us, and hide us from the face of him that 
sitteth on the throne, and from the wrath of 
the Lamb : 

17. For the great day of his wrath is come ; 
and who shall be able to stand ? 



COLLATERAL SCRIPTURES. 

Midianites : have I not sent thee ? And he 
said unto him, 0, my Lord, wherewith shall I 
save Israel ? behold, my family is poor in Ma- 
nasseh, and I am the least in my father's house. 
And the Lord said unto him, Surely I will be 
with thee, and thou shalt smite the Midianites 
as one man. — Judges vi: 11-16. 

Another parable put he forth unto them, say- 
ing, the kingdom of heaven is likened unto a 
man which sowed good seed in his field : But 
while men slept, his enemy came and sowed 
tares among the wheat, and went his way. But 
when the blade was sprung up, and brought 
forth fruit, then appeared the tares also. So 
the servants of the householder came and said 
unto him, Sir, didst not thou sow good seed in 
thy field ? from whence then hath it tares ? He 
said unto them, An enemy hath done this. The 
servants said unto him, Wilt thou then that we 
go and gather them up? But he said, nay; 
lest while ye gather up the tares, ye root up 
also the wheat with them. Let both grow to- 
gether until the harvest: and in the time of 
harvest I will say to the reapers, Gather ye to- 
gether first the tares, and bind them in bundles 



THE PEOPHETS. 

COLLATERAL SCRIPTURES. 

to burn them : but gather the wheat into my 
barn.— Matt, xiii: 24-30. 

But he that shall endure unto the end, the 
same shall be saved. And this gospel of the 
kingdom shall be preached in all the world for 
a witness unto all nations ; and then shall the 
end come. — Matt, xxiv: 13-14. 

For as the lightning cometh out of the east 
and shineth even unto the west; so shall also 
the coming of the Son of man be. — Matt, xxiv; 
27. 

Whose fan is in his hand, and he will thor- 
oughly purge his floor, and gather his wheat 
into his garner, but will burn up the chaff with 
unquenchable fire. — Matt, iii : 12. 

For what is a man profited, if he shall gain 
the whole world, and lose his own soul ? or what 
shall a man give in exchange for his soul ? For 
the Son of man shall come in the glory of his 
Father with his angels ; and then he shall reward 
every man according to his works. — Matt, xvi : 
26-27. 

For thus saith the Lord God of Israel, The 
barrel of meal shall not waste, neither shall the 
cruise of oil fail, until the day that the Lord 
sendeth rain upon the earth. And she went, 
and did according to the saying of Elijah^ and 
she, and he, and her house, did eat many days. 
— 1 Kings xvii: 14-15. 

Now there cried a certain woman of the 
wives of the sons of the prophets unto Elisha, 
saying, thy servant my husband is dead ; and 
thou knowest that thy servant did fear the 
Lord : and the creditor has come to take unto 
him my two sons to be bondmen. And Elisha 
said unto her, What shall I do for thee? tell 
me : what hast thou in the house ? And she 
said, Thine handmaid hath not any thing in the 
house save a pot of oil. Then he said, Go, bor- 
row thee vessels abroad of all thy neighbors, 
even empty vessels ; borrow not a few. And 
when thou art come in, thou shalt shut the door 
upon thee and thy sons, and shalt pour out into 
all those vessels, and thou shalt set aside that 
which is full. So she went from him and shut 
the door upon her and upon her sons, who 
brought the vessels to her, and she poured out. 
And it came to pass, when the vessels were full, 
that she said unto her son, Bring me yet a vessel 



THE VOICE OF 

COLLATERAL SCRirTURES. 

And he said unto her, There is not a vessel 
more. And the oil stayed. Then she came 
and told the man of God : and he said Go. sell 
the oil and pay thy debt, and live thou and thy 
children of the rest. — 2 Kings iv : 1-7. 

Then said the trees unto the vine, Come thou, 
and reign over us. And the vine said unto them, 
Should I leave my wine, which cheereth God and 
man, and go to be promoted over the trees ? 
— Judges ix : 12-13. 

He causeth the grass to grow for the cattle, 
and the herb for the service of man, that he 
may bring forth food out of the earth ; And 
wine that maketh glad the heart of man, and 
oil to make his face shine, and bread which 
strengthened man's heart. — Ps. civ : 14-15. 

It is not for kings, Lemuel, it is not for 
kings to drink wine, nor for princes strong drink; 
Lest they drink, and forget the law, and pervert 
the judgment of any of the afflicted. Give 
strong drink unto him that is ready to perish, 
and wine unto those that be of heav}^ hearts. 
Let him drink, and forget his poverty, and re- 
member his misery no more. — Prov. xxxi : 4-7. 

Drink no longer water, but use a little wine for 
thy stomach's sake and thine often infirmities. 
Some mens' sins are open beforehand, going 
before to judgment : and some men they fol- 
low after. Likewise also the good works of 
some men are manifest beforehand ; and they 
that are otherwise can not be hid. — 1 Tim. v : 
23-25. 

(V. 8.) I beheld till the thrones were cast 
down, and the Ancient of Days did sit, whose 
garment ivas white as snow, and the hair of his 
head like the pure wool : his throne was like the 
fiery flame, and his wheels as burning fire. A 
fiery stream issued and came forth from before 
him : thousand thousands ministered unto him, 
and ten thousand times ten thousand stood be- 
fore him : the judgment was set, and the books 
were opened. — Dan. ix: 9-10. 

Or if I send a pestilence into that land, and 
pour out my fury upon it in blood, to cut off 
from it man and beast : Though Noah, Daniel 
and Job, tvere in it, as I live, saith the Lord 
God, they shall deliver neither son nor daughter ; 
they shall but deliver their own souls by their 
righteousness. For thus saith the Lord God, 



THE PROPHETS. 37 

COLLATERAL SCRIPTURES. 

How much more when I send my four sore 
judgments upon Jerusalem, the sword, and the 
famine, and the noisome beast, and the pesti- 
lence, to cut off from it man and beast ? Yet, 
behold, therein shall be left a remnant that shall 
be brought forth, both sons and daughters ; be- 
hold, they shall come forth unto you, and ye 
shall see their way and their doings : and ye 
shall be comforted concerning the evil that I 
have brought upon Jerusalem, even concerning all 
that I have brought upon it. And they shall 
comfort you, when ye see their ways and their 
doings : and ye shall know that I have not done 
without cause all that I have done in it, saith 
the Lord God.— Ezek. xiv: 19-23. 

(V. 9.) I saw by night, and, behold, a man 
riding upon a red horse, and he stood among 
the myrtle-trees that were in the bottom ; and 
behind him ivere there red horses, speckled, and 
white. Then said I, my lord, what are these ? 
And the angel that talked with me said unto 
me, I will show thee what these be. And the 
man that stood among the myrtle-trees answered 
and said, These are they whom the Lord hath 
sent to walk to and fro through the earth. And 
they answered the angel of the Lord that stood 
among the myrtle-trees, and said, We have 
walked to and fro through the earth, and, be- 
hold, all the earth sitteth still, and is at rest. 
Then the angel of the Lord answered and said, 
Lord of hosts, how long wilt thou not have 
mercy on Jerusalem and on the cities of Judah, 
against which thou hast had indignation these 
three-score and ten years ? — Zech. i : 8-12. 

(V. 10.) See now that I, even I, am he, and 
there is no God with me : I kill, and I make 
alive ; I wound, and I heal : neither is there 
any that can deliver out of my hand. For I 
lift up my hand to heaven, and say, I live for 
ever. If I whet my glittering sword, and mine 
hand take hold on judgment, I will render ven- 
geance to mine enemies, and will reward them 
that hate me. I will make mine arrows drunk 
with blood, and my sword shall devour flesh ; 
and that with the blood of the slain and of the 
captives, from the beginning of revenges upon 
the enemy. Rejoice, ye nations, with his peo- 
ple ; for he will avenge the blood of his servants, 
and will render vengeance to his adversaries, 



88 THE VOICE OP 

COLLATERAL SCRIPTURES- 

and will be merciful unto his land, and to his 
people. — Deut. xxxii: 39-43. 

(V. 11.) And others had trial of cruel mock- 
ings and scourgings, yea, moreover, of bonds and 
imprisonment : They were stoned, they were 
sawn asunder, were tempted, were slain with 
the sword : they wandered about in sheep-skins 
and goat-skins; being destitute, afflicted, tor- 
mented ; (Of whom the world was not worthy :) 
they wandered in deserts, and in mountains, and 
in dens and caves of the earth. And these all, 
having obtained a good report through faith, 
received not the promise : God having provided 
some better things for us, that they without us 
should not be made perfect. — Heb. xi : 26-40. 

(V. 12.) The earth shall quake before them ; 
the heavens shall tremble : the sun and the 
moon shall be dark, and the stars shall withdraw 
their shining ; and the Lord shall utter his voice 
before his army ; for his camp is very great : 
for he is strong that executeth his word : for the 
day of the Lord is great and very terrible ; and 
who can abide it ? Therefore also now, saith the 
Lord, Turn ye even to me with all your heart, 
and with fasting, and with weeping, and with 
mourning ; And rend your heart, and not your 
garments, and turn unto the Lord your God : 
for he is gracious and merciful, slow to anger, 
and of great kindness, and repenteth Mm of 
the evil. — Joel ii : 10-13. 

And the floors shall be full of wheat, and the 
fats shall overflow with wine and oil. And I 
will restore to you the years that the locust 
hath eaten, the canker-worm and the caterpil- 
lar, and the palmer-worm, my great army, which 
I sent among you. And ye shall eat in plenty, 
and be satisfied, and praise the name of the 
Lord your God, that hath dealt wonderously 
with you: and my people shall never be ashamed. 
And ye shall know that I am in the midst of 
Israel, and that I am the Lord your God, and 
none else : and my people shall never be 
ashamed. And it shall come to pass afterward, 
that I will pour out my Spirit upon all flesh ; 
and your sons and your daughters shall pro- 
phesy, your old men shall dream dreams, your 
young men shall see visions : And also upon the 
servants and upon the handmaids in those days 
will I pour out my Spirit. And I will show 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

wonders in the heavens and in the earth, blood, 
and fire, and pillars of smoke. The sun shall 
be turned into darkness, and the moon into 
blood, before the great and terrible day of the 
Lord come. And it shall come to pass, that 
whosoever shall call on the name of the Lord 
shall be delivered: for in mount Zion and in 
Jerusalem shall be deliverance, as the Lord hath 
said, and in the remnant whom the Lord shall 
call.— Joel ii : 44-32. 

Behold, the Lord maketh the earth empty ; 
and maketh it waste, and turneth it upside 
down, and scattereth abroad the inhabitants 
thereof. And it shall be, as with the people, so 
with the priest ; as with the servant, so with his 
master ; as with the maid, so with the mistress ; 
as with the buyer, so with the seller ; as with 
the lender, so with the borrower; as with the 
taker of usury, so with the giver of usury to 
him. The land shall be utterly emptied, and 
utterly spoiled : for the Lord hath spoken his 
word. The earth mourneth, and fadeth away ; 
the world languisheth and fadeth away; the 
haughty people of the earth do languish. The 
earth also is defiled under the inhabitants there- 
of, because they have transgressed the laws, 
changed the ordinance, broken the everlasting 
covenant. Therefore hath the curse devoured 
the earth, and they that dwell therein are deso- 
late : therefore the inhabitants of the earth are 
burned, and few men left. — Isa. xxiv : 1-6. 

(V. 13.) Of old hast thou laid the founda- 
tion of the earth ; and the heavens are the work 
of thy hands. They shall perish, but thou shalt 
endure ; yea, all of them shall wax old like a 
garment ; as a vesture shalt thou change them, 
and they shall be changed : But thou art the 
same, and thy years shall have no end. The 
children of thy servants shall continue, and their 
seed shall be established before thee. — Ps. cii. 

(V. 16.) God came from Teman, and the 
Holy One from mount Paran. Selah. His 
glory covered the heavens, and the earth was 
full of his praise. And Ms brightness w r as as 
the light ; he had horns coming out of his hand : 
and there was the hiding of his power. Before 
him went the pestilence, and burning coals went 
forth at his feet. He stood and measured the 
earth: he beheld, and drove asunder the na- 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

tions ; and the everlasting mountains were scat- 
tered, the perpetual hills did bow : his ways are 
everlasting. — Hal), ii : 3-G. 

Howl ye ; for the day of the Lord is at 
hand ; it shall come as a destruction from the 
Almighty. Therefore shall all hands be faint, 
and every man's heart shall melt: — Isa. xiii: 
6-7. 

The high places also of Aven, the sin of Is- 
rael, shall be destroyed : the thorn and the 
thistle shall come up on their altars, and they 
shall say to the mountains, Cover us ; and to 
the hills, Fall on us. — Hos. x : 8. 

Behold, the day of the Lord cometh, cruel 
both with wrath and fierce anger, to lay the 
land desolate ; and he shall destroy the sinners 
thereof out of it. — Isa. xiii : 9. 

Then shall they begin to say to the moun- 
tains, Fall on us; and to the hills, Cover us. 
For if they do these things in a green tree, 
what shall be done in the dry ? — Luke xxiii : 
30-31. 

(W17.) This shall they have for their 
pride, because they have reproached and mag- 
nified themselves against the people of the Lord 
of hosts. The Lord will be terrible unto them : 
for he will famish all the gods of the earth ; and 
men shall worship him, every one from his place, 
even all the isles of the heathen. 

Ye Ethiopians also, ye shall he slain by my 
sword. And he will stretch out his hand 
against the north, and destroy Assyria ; and 
will make Nineveh a desolation, and dry like a 
wilderness. And flocks shall lie down in the 
12 



THE PROPHETS. gg 

COLLATERAL SCRIPTURES. 

midst of her, all the beasts of the nations : both 
the cormorant and the bittern shall lodge in the 
upper lintels of it ; their voice shall sing in the 
windows ; desolation shall he in the thresholds ; 
for he shall uncover the cedar work. This is 
the rejoicing city that dwelt carelessly : that 
said in her heart, I am, and there is none beside 
me : how is she become a desolation, a place for 
beasts to lie down in ! every one that passeth 
by her shall hiss, and wag his hand. — Zeph. ii : 
10-15. 

In Judah is God known ; his name is great 
in Israel. In Salem also is his tabernacle, and 
his dwelling place in Sion. There brake he the 
arrows of the bow, the shield, and the sword, 
and the battle. Selah. Thou art more glorious 
and excellent than the mountains of prey. The 
stout-hearted are spoiled, they have slept their 
sleep ; and none of the men of might have found 
their hands. At thy rebuke, God of Jacob, 
both the chariot and horse are cast into a dead 
sleep. Thou, even thou, art to be feared ; and 
who may stand in thy sight when once thou art 
angry ? Thou didst cause judgment to be 
heard from heaven ; the earth feared, and was 
still, When God arose to judgment, to save all 
the meek of the earth. Selah. Surely the 
wrath of man shall praise thee : the remainder 
of wrath shalt thou restrain. Vow, and pay 
unto the Lord your God : let all that be round 
about him bring presents unto him that ought 
to be feared. He shall cut off the spirit of 
princes : he is terrible to the kings of the earth. 
— Ps. lxxvi : 1-12. 



ANNOTATIONS. 



CHAPTER VI. 



[V. 1. And I saw when the lamb opened one 
of the seals] — The book we have already shown 
to be the emblem of order / and the opening the 
seals of the book signify the unfolding and lay- 
ing open the divine order of events : 

1. In regard to the Church and the political 
governments of the world ; 

2. In regard to the developments to be made 
in nature, arts, and philosophy. 

It will be our purpose to show the divine order 
of events. First, in regard to the Church and 
political governments. The voice of the first 
beast was like the noise of thunder, and in all 
probability was that of the lion, for the advent 
of Christ was first announced in Judea, (the land 
of Judah, of whom the lion was the emblem), by 
the heavenly host, in thundertones of joy, saying, 
Glory to God in the highest ; peace on earth, 
and good-will to men. Come and see ! Behold 
we bring unto you glad tidings of great joy, which 
shall be unto all people. 

Before we proceed further with our annotations, 
we will present to the reader the principles of 
interpretation, which we conceive to be the stand- 
ard for determining the import of emblematic 
prophecy. 

1. "The definition of prophetic symbols is to 
be found in the Bible, or to be determined by the 
fulfillment. Where a symbol has more than one 
Scriptural sense, which is rarely the case, its in- 
tended meaning must be determined either by its 
context, or by fulfillment, or by both." 

2. "Perfect coincidence of events with pro- 
phecy is infallible proof of the fulfillment of 
prophecy. It was on this principle that Jesus 
Christ proved himself to be the true Messiah." 

[V. 2. And I saw, and behold a white horse] — 
The white horse is the medium of power ; the 
power, therefore, is pure, wise, warlike, swift, and 
useful. This white horse certainly represents the 
Gospel system, which is the power of God unto 
salvation to every one that believeth ; to the Jew 
first, unto whom the offers of the Gospel were first 
made ; and also to the Greek, a term denoting 
all mankind. This mystical emblem is a most 
beautiful symbol of the Gospel system, in its pu- 
rity, wisdom, aggression, swiftness, utility, and 
its perfect adaptation to all the present and eter- 
nal wants of man. 

[And he that sat on him had a bow] — That is, 
lie that hath power over, and controlled, the Gos- 
(90) 



pel system, as the rider does his horse, is Jesus 
Christ. The bow is an inert power, and can only 
act as it is acted upon. The bow is the symbol 
of war. The true ministers of Jesus Christ are 
the bow which he holds in his hand ; and from 
them his truth, like arrows, are darted into the 
hearts of sinners, the king's enemies ; whereby 
the people fall under Christ, the conqueror, and 
through the preaching of the Gospel became obe- 
dient subjects of his kingdom. 

We are told that Joseph's bow abode in 
strength. A bow is, then, the symbol of both 
righteousness and war. Therefore we may justly 
conclude that the bow here, represents the right- 
eous 'war which Jesus Christ is waging against 
all ungodliness and unrighteousness of men, to the 
intent to overthrow whatever things are wrong. 

[And a crown was given unto him] — The sym- 
bol of the glorious kingdom which Jesus Christ is 
to establish in the world, when all other kingdoms 
are overthrown. 

[And he went forth conquering] — Every action 
requires time, however swiftly it may be per- 
formed ; and the white horse and he that sat upon 
him and directed his movements, may have 
seemed to occupy but a moment in the prophetic 
panorama, and then gave place to the opening 
of the second seal. I conceive that the actual 
time occupied in the accomplishment of the 
period of the first seal is sixty years — equal to 
one third of a prophetic half-time, one hundred 
and eighty years ; or, one sixth of a prophetic 
time, three hundred and sixty years. The first 
six seals occupy six prophetic days, or a secu- 
lar week of prophetic labor ; while the seventh 
seal, like its sacred symbol, is a period of rest by 
the space of half an hour, and serves to usher in 
the new week, the period in which the seven 
trumpets are sounded. 

The opening of the first seal brings us down to 
A. D. 60, as we have already intimated, and began 
with the advent of Jesus Christ, the most important 
event in its consequences, which has ever inter- 
ested the human race since the creation, or ever 
will till the final resurrection and restoration of 
all things at his second advent. The white 7wrse, 
and he that sat upon him, went forth in the days 
of his incarnation, conquering, overcoming, and 
confounding the Jews first, and then the Greeks ; 
diffusing more and more the light, and power, 
and comfort of his own everlasting Gospel, until 



ANNOTATIONS. — CHAPTER VI. 



91 



his resurrection and heavenly ascension. And 
then ou the day of Pentecost, his disciples were 
indued with power from on high, and in the 
Strong language of inspiration, were filled with 
the Holy Ghost, and went forth conquering, and 
fully commissioned to go into all the world, and 
conquer, overcome, and overthrow whatever op- 
posed the spread of his Gospel, and the establish- 
ment of his kingdom. 

[V. 3. And when he had opened the second 
seal, I heard the second beast say, Come and see !] 
At the opening of the first seal, the lion, emblem 
of rulers in all religious and political governments, 
was awakened to watchfulness, on account of the 
new religion and government, symbolized by the 
white horse and his rider. 

At the opening of the second seal, the calf or 
ox, the symbol of subjects, or those that are ruled 
in all parts of the world, were so awakened by the 
glad tidings of great joy, which was brought to 
them through the Gospel, that the multitudes were 
ready to say, Gome and see ! come and observe 
what great things the Lord of this new religion 
has done for us ; " for he hath done great things 
for us, whereof we are glad." 

"Unaided by those external circumstances 
which give splendor and dignity to opinions 
hitherto unreceived or unknown, the establish- 
ment of Christianity can only be primarily as- 
cribed to the intervention of an overruling Provi- 
dence, and to the forcible and satisfactory nature 
of that evidence, which proves the authenticity 
of the Christian Revelation. 

" The pure doctrines of the Gospel were at first 
propagated by men who were indigent, illiterate, 
and selected from the lowest class of mankind. 
As the constant companions of their Divine Mas- 
ter, they were, indeed, indubitable witnesses of 
the virtue of his life, of the purity of his doc- 
trines, and of the stupendous miracles which he 
wrought. But they were utterly incapable of 
decorating their accounts with studied diction, of 
enforcing them by the authority of superior rank, 
or of enriching them with the treasures of human 
learning and eloquence. 

"This system, so pure, so perfect, and so oppo- 
site to the corruption and depravity which, at the 
time of Christ's appearance upon earth, every- 
where prevailed, addressed itself, not to the pas- 
sions, but to the understandings of mankind ; and 
the simple majesty of reason and truth, accom- 
panied and applied by the Holy Ghost, triumphed 
over all the opposition of prejudice and the errors 
of ages." 

[V. 4. And there went out another horse that 
was red] — The red horse is the symbol of wicked- 
ness, wars, and especially of the bloody persecu- 
tions which began about the year of our Lord 60 



to 64, under Nero, when the blood of so many 
faithful martyrs was shed for the name of Christ, 
that the Roman secular power was justly symbol- 
ized by a red horse. The persecution commenced 
under Nero, was repeated with more or less vio- 
lence under other Roman emperors, down to the 
days of Constantine, thus continuing more than 
two hundred years. The suffering and loss of life 
which were the consequence exceed calculation. 

[And power was given to him that sat thereon 
to take peace from the earth] — He that sat upon 
this red horse is the executive of the civil power, 
the emperor, who holds the reins of government, 
and guides and directs it as one does a horse. 
The true sense of this passage is to be found 
under the emblem used in the text. The white 
horse, the Gospel, is a system of peace. He that 
sat thereon is called the Prince of Peace. His 
religion, imparted to the soul, is the means of 
purity and peace / of it he says, My peace I give 
unto you. Then the Gospel is peace ; and to 
take peace from the earth, was to extirpate the 
Gospel by destroying its confessors. 

Whatever remained of the doctrines and prac- 
tices of purity and peace, either in the Jewish or 
Christian religion, was about this time attempted 
to be overthrown. A few quotations from Church 
History will satisfy the reader of the correctness 
of our observation on this subject : 

"Besides the countenance which was derived 
to Christianity from the actions, precepts, and 
zeal of its first teachers, the virtues of the primi- 
tive Christians afforded a powerful support to the 
doctrines they professed, and formed a striking 
contrast to the depravity and corruption which 
almost universally prevailed. Nor were the 
opposition and persecution they met with prejudi- 
cial to their cause. They only served to unite 
more firmly this small, but intrepid band, well 
convinced of the importance of those truths for 
which they contended, and to attract the notice 
and compassion of all mankind toward a sect dis- 
tinguished for its singularity and virtue. Their 
implacable enemies, the unbelieving Jews, who 
saw their own lofty claims to superiority, and 
their profligate conduct directly attacked and cen- 
sured both by the tenets and manners of the 
teachers of Christianity, assaulted them every- 
where with unrelenting fury. Their rancor and 
animosit} r , however, toward the Christians only 
rendered the accomplishment of those terrible 
predictions which had been denounced against 
them by Jesus Christ, more apparent and remark- 
able, and, by these means, rather accelerated than 
retarded the progress of Christianit}'." 

[And that they should kill one another] — It is 
worthy of remark, that these ten Pagan persecu- 
tions, which began and were carried on under 



92 ANNOTATIONS 

Nero, Domitian, Trajan, Antoninus, Severus, 
Maximinus, Decius, Valerian, Aurelian, and Dia- 
cletian, were for the purpose of extirpating Chris- 
tianity from the earth, as well as its prototype, 
the pure doctrines of the Jewish prophets ; and 
in order to this, a man's enemies must be they of 
his own house. The subjects of the same king- 
dom or empire were set to hill one another. This 
was true of the Jews as well as the Christians. 
The emperor of Rome caused his own subjects to 
Mil one another, when he made war against and 
destroyed the Jews. So these emperors caused 
their own subjects to hill one another, when they 
persecuted the Christians to death. This state of 
things, however, is not much to be wondered at ; 
for after Rome became an empire under Augustus, 
its sovereigns for the most part, and especially 
the above ten, were monsters of vice and cruelty. 
As a few of the persecuting emperors were es- 
teemed virtuous men, who lived during these ten 
persecutions, it must be attributed, partly to the 
form of the Roman government, but chiefly to 
the opposition of the human heart, to the religion 
of Jesus Christ, that such dreadful persecutions 
were waged against these unoffending Christians. 
But their sufferings, the capricious tortures they 
endured, and the various forms of death which 
they underwent, need not here be described. 
Christians were, in all places of the Roman em- 
pire, driven from their habitations, stripped of 
their estates, and tormented to death with racks, 
fire, and sword. 

[V. 4. And there was given unto him a great 
sword] — The sword is the symbol of regal power, 
and implies, in this case, that the executive of the 
Roman government would use its power, to a very 
great extent, in causing one part of its subjects to 
destroy the other. A few more quotations from 
Church History of the first century will satisfy the 
reader that this is true, both in regard to the Jews 
and Christians, as Roman subjects. 

1. We shall notice what befell the Jews about 
now, during the opening of the second seal : 

" Great indeed were the oppressions which the 
Jews experienced from a corrupt government; 
and provoked to fury by its rapacity and violence, 
in the year 66, A. C, they commenced hostilities 
against the Romans, and the flames of war raged 
throughout Asia, to Egypt and the East. Under 
the reign of Vespasian, Jerusalem was besieged 
for six months by his son Titus ; during which 
time many of the previous signs and portents 
which had been foretold concerning the destruc- 
tion of the temple and nation, had already 
taken place ; and every calamity that can accom- 
pany war, that most afflictive of the divine visi- 
tations, was endured by the miserable inhabit- 
ants. The city and temple were at length taken 



. — CHAPTER VI. 

by storm; the emperor would have saved the 
body of the temple, but a soldier set fire to an 
adjoining buildiug, and the whole of it, which 
was combustible, was consumed ; and according 
to the prediction of Jesus Christ, about forty years 
previous, its walls were leveled to the ground, 
" and not one stone was left upon another," and 
the very foundations ploughed in search of hidden 
treasures. 

" Eleven hundred thousand of the Jewish people 
are said to have perished in the siege, and in the 
sacking of the city ; many by famine, and many 
by the flames, and many more by the sword (for 
a great sword was given to him that sat upon the 
red horse) of war and bloody persecution. Ninety- 
seven thousand were exposed to sale as slaves; 
with which the market at length was so glutted, 
that no purchasers could be found. Besides these, 
multitudes were thrown to wild beasts, or sacri- 
ficed as gladiators, in the savage sports of the 
Romans. The Christians at Jerusalem, wisely 
heeding the prophetic instructions of Christ, 
escaped the horrors of the siege, by a timely re- 
treat to Pella, a small town east of Jordan. The 
remainder of this devoted nation, weakened by 
their losses, and dispirited by their dreadful ca- 
lamities, were not, at the close of this century, in 
a situation openly to oppose Christians, however 
they might have secretly despised them and their 
doctrines." 

2. We shall notice what befell Christians, and 
the cause of their persecutions, during the open- 
ing of the second seal, from A. D. 60 to A. D. 
120. See History of the Church, Cent. I. 

" Though the absurdities of Polytheism were 
openly derided and exposed by the first teachers 
of Christianity, (see Acts xix, 26,) yet it does not 
appear that any public laws were enacted against 
Christians, till the reign of Nero, in the year 64, 
by which time it had acquired considerable stability 
and extent ; for it had already been preached under 
the whole heaven by the devoted and inspired apos- 
tles of our Lord, and their faithful cotemporaries, 
and humble successors in the Christian ministry. 

" As much the greater number of the first con- 
verts to Christianity were of the Jewish nation, 
one secondary cause for their being so long pre- 
served from persecution, may probably be deduced 
from their appearing to the Roman governors 
only as a sect of the Jews, who had seceded from 
the rest of their brethren on account of some 
opinion, trifling in its importance, and perhaps 
difficult to be understood. Nor when their breth- 
ren were fully discovered to have cast off the 
religion of the synagogue, did the Jews find it 
easy to infuse into the breasts of the Roman 
magistrates that rancor and malice which they 
themselves experienced. But the steady and 



ANNOTATIONS.— CHAPTER VI. 



93 



uniform opposition made by Christians to heathen 
superstition, could not long pass unnoticed. Their 
open attacks upon Paganism made them ex- 
tremely obnoxious to the populace, by whom 
they were represented as a society of atheists, 
who, by attacking the religious constitution of the 
country, merited the severest animadversion of 
the civil magistrate. 

"The pure doctrines taught by Christians, and 
the sublime ideas they conceived of the Supreme 
Being, could not be comprehended by the gross 
pagan, who required the Deity to be represented 
by some corporeal figure or visible symbol, and 
adored with all the pomp of altars, sacrifices, and 
libations. The supposed guilt which had been 
contracted by every Christian, in thus preferring 
his private sentiments to the national religion, 
was aggravated in a high degree by the number 
and union of the criminals ; for the Romans were 
accustomed to regard with jealousy and distrust 
any associations among their subjects. 

"They became, likewise, further obnoxious by 
their cautious method of performing the offices of 
religion, which, though at first dictated by fear 
and necessity, was continued from choice ; and it 
was pretended by their adversaries, that they only 
concealed what they would have blushed to dis- 
close. Horrid tales of their abominations were 
circulated throughout the empire ; and thus the 
minds of the populace were prepared, from all 
these circumstances, to regard with pleasure or 
indifference every cruelty that could be inflicted 
upon this despised sect, which was everywhere 
spoken against. 

" Under these circumstances, it is not wonderful 
that ISTero should select the Christians as a pleas- 
ing sacrifice to the Roman people, and endeavor 
to transfer to this hated sect the guilt of which 
he was strongly suspected, that of having caused 
and enjoyed the fire which had nearly desolated 
Rome. With this view he inflicted upon them 
the most exquisite tortures, attended with every 
circumstance of the most refined cruelty. Some 
were crucified, others impaled ; some were thrown 
to wild beasts, and others rolled in garments 
dipped in pitch, and other combustibles, and 
burned by night as torches in the gardens of 
Nero, and in other parts of the city. This wicked 
emperor was far, however, from obtaining the 
object of his hopes, for the virtues of the Chris- 
tians, their zeal for the truth, and their constancy 
in suffering, must have considerably advanced the 
respectability of their sect, and only made their 
tenets more generally known ; and when known, 
their iron enemies became golden friends. 

"Alternate seasons of tranquillity and persecu- 
tion succeeded this barbarous attempt to extirpate 
Christianity by destroying its confessors. That 



which was designed to overthrow Christianity 
was overruled by its author, for the furtherance 
of its pure, peaceful, and heavenly principles, and 
thus uniting the Christians more firmly in one 
common cause, and giving them time to recruit 
their wearied powers, proved extremely favorable 
to the support and propagation of the Gospel. 
From the death of Nero to the reign of Domitian 
the Christians remained unmolested, and their 
numbers increased daily. But toward the close 
of the century they were again involved in all 
the horror of bloody persecution. The death of 
Domitian, however, delivered them from this ca- 
lamity, and his successor Nerva suffered the Chris- 
tian Church to enjoy a season of tranquillity, and 
wisely annulled the sanguinary edicts of his pre- 
decessors." 

The records of time do not afford another case 
in which the coincidence between prophecy and 
history more fully concur to show that the period, 
which we assign for the opening of the second 
seal, is the true period, and that the prophetic 
declarations of the text were literally fulfilled : 
for there never was a time of which it may be so 
truly said, the red horse and his rider, a bloody 
persecuting power, went forth to take peace, pure 
and peaceable religion from the earth ; and that 
one part of the subjects of this government killed 
the other — the unoffending and non-resisting — and 
with a great sword; a dreadful, horrible destruc- 
tion : for the sword was bathed in the blood of the 
saints, and was made drunken by that of the 
martyrs. 

[V. 5. And when he had opened the third 
seal, I heard the third beast say, Come and see !] 
— This is the beast that had a face as a man, in 
all his primevial rectitude of form and character, 
and we must now expect to see by the opening of 
this seal, what man is when left to himself, 
amidst the conflicting scenes of time and sense. 
We have already seen that the white horse seemed 
to fall under the power of the red horse and his 
rider ; and the black horse, the very opposite of 
the white horse, takes the place of both, and has 
all his own way. The white horse and his rider, 
though trampled down by persecution, will yet 
triumph, for even the gates of hell shall not pre- 
vail against them. Like their eternal prototype, 

" Truth, though trodden down to earth, shall rise again ; 
For the eternal years of God are hers ! " ' 

The time occupied in the opening of this seal is 
sixty years, from A. D. 120 to 180. We shall 
now proceed to notice the coincidence between the 
declarations of the prophecy and the records of 
history pertaining to this period. 

[And I beheld, and lo, a black horse] — Black 
is the emblem of darkness, error, corruption, and 



94 



ANNOTATIONS. — CHAPTER VI. 



cruelty. "Men love darkness rather than light." 
"God is light, and in him is no darkness at all." 
And the entrance of his word giveth light. 
What God has spoken to mankind by his prophets 
and apostles was written for our learning, and 
the rule of our actions, and the comfort of our 
hopes. The governments or rulers of this world 
are designated as the powers of darkness, and 
their laws and maxims are opposed to the divine 
government, and hence such a system is symbol- 
ized by a black horse. 

[And he that sat on hizn had a pair of balances 
in his hand] — He, that guided in the affairs of 
government, sat on the beast or at the helm of 
state and directed the course of events, as the 
rider does his horse, was the executive of the 
Roman empire. Balances have been used from 
time immemorial as the symbol of strict justice, 
although political government originated in man's 
depravity and rebellion against God, and is 
therefore an invasion of divine right; yet they 
have claimed, that it was their one purpose to 
mete out equal justice to all. And we shall notice 
during the opening of the third seal, that under 
the watchful eye of Divine Providence equal jus- 
tice was attempted throughout the Roman empire 
to all classes of subjects. "VVe shall again quote 
from the History of the Church, Cent. II : 

"The conduct of the Roman emperors toward 
the Christians in the second century, though 
sometimes harsh and cruel, yet upon the whole 
was just and tolerant. The decrees of Trajan 
respecting them were softened by the counsels and 
influence of the mild and beneficent Pliny. Their 
enemies were forbidden to produce any anony- 
mous accusations against them, and they were 
left at liberty to retire from observation, to attend 
to the rites and administer the ordinances of 
Christianity. Under this just and generous state 
of affairs the number of Gentile converts was 
greatly augmented, and the Christian Church was 
established in very remote parts of the Roman 
empire." 

To give the reader some idea of the extent of 
the Roman empire at this period, if there are any 
not already informed, we submit a quotation from 
"Blair's Outlines of Chronology:" 

"The emperor Trajan, after having obtained a 
complete victory over Dacia, which became a Ro- 
man province, then turned his arms eastward, 
and speedily reduced Mesopotamia, Chaldea, and 
Assyria, and took Ctesaphon, the capital of the 
Parthian empire. Still pursuing his conquests in 
the east, he subdued nations till then unknown to 
the west ; and it is reported, that, arriving at the 
confines of India, 'he lamented, with a sigh, that 
his advanced age scarcely left him any hopes of 
equaling the renown of the son of Philip.' 



"But such was the corruption of the times, it 
became impossible that so mighty a structure as 
the Roman empire could be preserved from fall- 
ing asunder. At the period of Trajan's death, 
it comprehended the provinces already enumer- 
ated in the east, and extended its sceptre over the 
greater part of Briton, all Spain, France, the 
Netherlands, Germany, Italy, Egypt, Barbary, 
part of Arabia, Turkey in Europe and Asia, and 
Persia. The empire, however, was exhausted by 
its belligerent exertions, and although it main- 
tained the appearance of power, yet from this 
time it was but little more than a splendid ruin. 

" Notwithstanding that, during the greatest part 
of this century, the Christians were suffered to 
remain unmolested, the sword of persecution was 
only sheathed, but not thrown away, and it was 
frequently suspended by a single hair over their 
devoted heads, and was only averted by him who 
reproved kings for their sakes, saying, Touch not 
mine Anointed, and do my prophets no harm." 

[V. 6. And I heard a voice in the midst of 
the four beasts] — This voice evidently came from 
him that sat upon the throne, as we are informed 
in Chapter IV ; and is authoritative, as it is the 
voice of the Ruler of rulers, the Prince of princes, 
and the King of kings, whose dominion is equal 
over all creatures, whether sovereigns or subjects. 
This is the voice of infinite "Wisdom, instructing 
the rulers of this world how to administer jus- 
tice, and maintain unanimity and subordination 
among their subjects. 

[A measure of wheat for a penny] — The word 
which we translate a measure, is called a choenix, 
an ancient Grecian measure for things dry, being 
the 48th part of a medimnus, consequently equal 
to the 8th part of a Roman modins, or the 8th 
part of our common peck, and nearly equal to 
about one quart, being considered a sufficient 
daily allowance for one man. The same meas- 
ure is used for the barley mentioned in this verse. 

There is a great moral in regard to political 
economy, underlaying the imperative counsel of 
the text. It teaches rulers that they should be 
just to their subjects in things small, as well as 
great ; in measure and in weights, for he that is 
just in that which is little, will be just in much ; 
but he that is unjust in that which is little, will be 
unjust in that which is great. Laws must be en- 
acted to regulate these little things, and enforced 
to prevent monopolies, and restrain one part of 
the subjects of the government from extorting un- 
just prices from the other, for things which are 
necessary to life, and result from the providence 
of God, on ordinary labor, such as growing corn, 
wheat, barley, olives, and vines, &c. The divine 
counsel is a measure of wheat for a penny, and 
three measures of barley for & penny, giving the 



ANNOTATIONS 

wheat as a standard value, and the barley its 
'proportionate value. 

It is but little each subject needs, yet he must 
be provided for, or assisted to provide this little 
on just terms, and be protected in his provisions 
for the necessaries of life. Laws should also pro- 
hibit the improper waste or injurious use of these 
things, for any other than the purpose for which the 
Creator intended — that is, for food for man and 
beast. The government should prevent, by salu- 
tary enactments, its subjects from cultivating the 
earth to produce things which are injurious. 

If men eno;a°:ed in agriculture would cease to 
raise the useless weed, tobacco, and in its stead 
grow wheat, or other grain, for food for man and 
beast, and not to distill, there never would be any 
breaking out of mobs for food, or complaining in 
our streets for hunger. Then wheat might be well 
afforded at a measure for a penny, which would 
be equal to 50 cents per bushel, which the Au- 
thor of seed time and harvest sets down as the 
standard value. 

[And see thou hurt not the oil and the wine] — 
Do not pervert these from their proper use, for 
every creature of God is good when used for the 
purpose for which they were given. But oil, the 
emblem of rich, nutritious food, must not be used 
to gluttony ; nor must wine, the emblem of joy 
and gladness, be used to drunkenness ; but ob- 
serve temperance of body and sobriety of mind. 

See, ye rulers of the nations, that you do noth- 
ing injurious to my Gospel, which is compared to 
ointment poured forth ; it is the olive branch of 
peace sent forth to the nations. Injure not the 
wine ; shed not the blood of my people : I am 
the true vine ; my people are the branches and 
the fruit ; see that you hurt not the fruit ; for I 
will not hold him guiltless that sheds the " Wine 
of LifeP See that all our subjects are only en- 
gaged in some useful employment to promote the 
life, comfort, peace, and happiness of the com- 
monwealth. It is worthy of remark, that almost 
every insurrection of the nations, or act of insurb- 
ordination, has been on account of oppressive 
injustice in regard to food and nutritious drink. 
Supply these at a cheap and just rate, and all will 
be peaceful and prosperous, in all the kingdoms 
of the world. 

These terms, oil and wine, are used by meto- 
nymy for their cause, the olive and the vine ; 
aud the words have a meaning still more forci- 
ble ; and the divine injunction may be thus para- 
phrased : " I say a measure of wheat can be af- 
forded for a penny, and three measures of barley 
for a penny, and other things proportionate, if 
you will faithfully protect the peaceful and fruit- 
ful producers of these things." We submit a 
statement of the nutritive matter in wheat and 



. — CHAPTER V. 95 

barley. Wheat contains seventy-four per cent., 
and barley sixty-five of nutritious matter. There- 
fore, a bushel of wheat, weighing sixty pounds, 
contains forty-seven pounds of nutriment ; while 
a bushel of barley contains only thirty-two pounds 
of nutritious food. 

[V. 7. And when he had opened the fourth seal, 
I heard the voice of the fourth beast say, Come and 
see] — This is to be understood as the voice of the 
beast which had theface or character of the eagle. 
Come and see what will transpire, as indicated 
by the following emblems, during the opening 
of the fourth seal. 

[V. 8. And I looked, and behold a pale horse !J 
— The pale horse is emblematic of the state of the 
political government of the Roman empire, during 
the period of opening the fourth seal, from A. D. 
180 to 240, a period of sixty years. This symbol 
implies, that the government is neither Christian 
nor Pagan ; that neither Christianity nor Pagan- 
ism fully prevails ; that there is a contention be- 
tween them ; and this is precisely the state of 
things as indicated by the history of the times. 
A single quotation from History of the Church, 
Cent. Ill, will satisfy the reader that this view 
is certainly correct. 

" Among several causes favorable to the diffu- 
sion of Christianity, we are, perhaps, not a little 
indebted to the quick succession of the Roman 
emperors. The events attending their lives, their 
deaths, and the artifices of their successors to ob- 
tain the imperial purple, naturally engaged much 
of the public attention, and suspended the execu- 
tion of those sanguinary edicts intended for the 
destruction of the Christians. Several among 
the masters of the Roman world were also un- 
connected with their predecessors, unbiased by 
their prejudices, and averse to their pursuits. 

" In a race of princes, many of whom were 
accomplished, benevolent and candid, there could 
scarcely fail to be some who would respect the 
abilities and virtue even of the men whose relig- 
ious opinions they did not approve. A consider- 
able part of the reign of Severus proved so favor- 
able to the Christians, that no additions were made 
to the severe edicts already in force against them. 
For this lenity they were probably indebted to 
Proculus, a Christian, who, in a very extraordi- 
nary manner, cured the emperor, Alexander Se- 
verus, of a dangerous distemper, by the simple 
application of oil." 

It would seem from this symbol, that during 
this period, the white horse, or Christianity, stood 
upon equal footing with the black horse, or polit- 
ical Paganism. 

"But this degree of peace, precarious as it was, 
and frequently interrupted by the partial execu- 
tion of severe laws, was terminated by an edict. 



96 



ANNOTATIONS. — CHAPTER VI. 



which prohibited every subject of the empire of 
Rome, under severe penalties, from embracing 
the Jewish or Christian faith." And hence, with 
great propriety, the executive of the Roman em- 
pire, who sits upon his pale horse — part white 
and part black — is, by metonymy, called Death. 

"And his name that sat on him was Death, and 
hell followed with him] — Death, the effect of the 
severe laws of the Roman executive, is put, by 
metonymy, for its cause ; and the term " hades " 
or hell, is also put, by metonymy, for its prince 
or subjects ; for the gates of hell, or powers of 
darkness, were combined with the executive of 
Rome to destroy Christianity, at this period. 

[And power was given unto them over the 
fourth part of the earth] — It is worthy of remark, 
that if we look upon the Eastern hemisphere as 
being the earth known to these people to whom 
this Revelation was at first sent, it will at once be 
seen that the persecutions of this period were con- 
fined to the Roman empire, which embraced the 
north-west fourth of the earth. We again quote 
History of the Church, Cent. Ill : 

" This law, which prohibited every subject of 
the Roman empire, under severe penalties, from 
embracing the Jewish or Christian faith, appears, 
upon a first view, designed merely to impede the 
further progress of Christianity. But it incited 
the magistracy to enforce the laws of former em- 
perors, which were still existing against Chris- 
tians ; and during seven years they were exposed 
to a rigorous persecution in Palestine, Egypt, the 
rest of northern Africa, Italy, Gaul, and the other 
parts of the empire," which, we have already 
shown, comprised the countries of ancient, and 
now modern, Europe. " In this persecution Leon- 
ides, the father of Origen, and Irenseus, bishop of 
Lyons, suffered persecution and martyrdom. On 
this occasion Tertullian composed his 'Apology.' " 
The four great scourges which, under political 
government, incited by the prince of Hades, have 
devastated the human race, are used with a ven- 
geance during this period of persecution. The 
sword, hunger, wild beasts and Death, are put, 
by metonymy, for Wak, Famine, Pestilence; 
and these are the methods by which Christians 
perished, during the opening of this seal. (See 
Fox's Booh of Martyrs.) 

[V. 9. And when he had opened the fifth 
seal] — The opening of this seal, like all before it, 
comprehends a period of sixty years, from A. D. 
240 to 300. Every thing goes on during this pe- 
riod as during the time of the fourth seal. The 
fifth seal is loosed, the book lies open before us, 
and thus we have turned five leaves of the book 
Futurity — a book that none but God can know, 
and whose contents none but God can reveal, or 
those whom he may inspire for that purpose. 



[I saw under the altar] — The preposition which 
we translate under, is often used to denote near 
to, at, or about ; therefore we may say that St. 
John saw the souls of the martyrs about the altar 
before the throne in heaven. 

[The souls of them that were slain for the word 
of God, and for the testimony which they held] — 
The opening of this seal brings more fully to light 
than ever before the glorious and all-encouraging 
doctrine of the separate existence of the soul, or 
spirit, of man in a conscious state of being, from 
the day of death when it leaves the body until 
the resurrection. We are told by the Revelator, 
that he saw the souls round about the altar, which 
were slain for their attachment to the word of 
God and their testimony for Jesus Christ. They 
were disembodied souls, but the spiritual form, 
was, in all probability, the very same figure of 
the clay tabernacle which it had left. He saw 
them, and therefore they must have had a form, 
color, and divisibility, yet all spiritual, and their 
mode of operation not fully comprehended by us 
in our present state of existence. No doubt when 
the soul leaves the body it takes up its abode in a 
spiritual body, instantly prepared for it by the 
miraculous power of God. 

[V. 10. And they cried with a loud voice, 
saying, How long, O Lord, holy and true, dost 
thou not judge and avenge our blood on them 
that dwell on the earth] — St. John was an eye- 
witness of these souls ; now he hears them call 
with a loud voice. This is still further evidence 
of the organized state of conscious existence among 
the souls of those who have passed away from 
the bodies on earth and are present in the spirit- 
ual body with the Lord. They remember times 
and circumstances, men and things, and charac- 
ters and attributes. 

The period of the fifth seal was, for the most 
part, a continuous scene of persecution, as a 
single quotation will show from the Church His- 
tory, Cent. Ill : 

"The accession of Decius to the imperial 
throne fatally terminated that state of equality 
and peace which had existed under his predeces- 
sor ; and during his short reign the Christians 
were exposed to greater calamities than any they 
had hitherto suffered. Great numbers were pub- 
licly destroyed ; several purchased safety by 
bribes, or secured it by flight ; and many deserted 
the faith, and willingly consented to burn incense 
on the altar of the Pagan gods. The city of 
Alexandria, in Egypt, the great theatre of perse- 
cution during this period, had even anticipated 
the edicts of the emperor, and had put to death a 
great number of innocent persons, both men and 
women. 

" The imperial edict for persecuting the Chris- 



ANNOTATIONS. — CHAPTER VI. 



97 



tians was published in the year A. D. 249 ; and 
shortly alter, Fabianus, bishop of Rome, with 
a number of his followers, was put to death. 
About this time the venerable bishops of Jerusa- 
lem and Autioeh died in prison from the cruelties 
of persecution. The most cruel tortures were em- 
ployed by the persecutors of this period, and the 
numbers that perished are by all parties confessed 
to have been very great. Gallus, the successor 
of the inhuman Decius, continued, during his 
transient reign of not quite two years, the severi- 
ties practiced by his predecessor. Gallus was 
killed by the soldiers in A. D. 253, and was suc- 
ceeded for a short time by ./Emillian, who was also 
soon put to death, and Valerian chosen in his room. 

" The fust years of Valerian were favorable to 
the Christians. But the emperor was afterwards 
made the dupe of Macrinus, a magician ; and in 
the year 257, issued severe edicts against the 
Christians, and great numbers were sacrificed, in 
different modes, to the demon persecution. Some 
were scourged to death ; some burned ; many 
perished by the sword; some were starved to 
death, and others were torn to pieces by wild 
beasts / and others were tortured, not accepting 
deliverance, that the}' might obtain a better resur- 
rection." That is to say, a part in the first resur- 
rection ; on whom the second death hath no 
power ; and they shall reign with Christ on the 
earth, during his Millennial kingdom. 

[V. 11. White robes were given unto every 
one of them] — Every faithful martyr, as well as 
every truly converted Christian, is worthy to walk 
with Christ in white robes, the symbol of their 
purity and innocence, and the glorious protection 
and happiness of the heavenly inheritance of the 
saints. 

[And it was said unto them, that they should 
rest yet for a little season] — And it was but a 
little season until the cup of the iniquity of their 
Roman persecutors was full ; for under the sixth 
seal God did judge and avenge their blood, life, 
honor, and property upon the earth — the Roman 
Empire. And that the martyrs had a little sea- 
son of rest, according to the divine promise, is 
evident from Church History, Cent. III. " In 
260, Valerian was taken prisoner by the Persians, 
and from that period the tranquillity of the Church 
was scarcely interrupted during the remainder of 
the century." This historical fact brings us to 
the end of the period of the fifth seal, and the 
commencement of the opening of the sixth seal, 
when the cup of Pagan Pome was full, and they 
had fulfilled their purpose, as permitted, against 
the Christians. 

[V. 12. And I beheld when he had opened 
the sixth seal, and lo ! there was a great earth- 
quake] — It is well to watch the ways of Provi- 
13 



dence as indicated in the Book of Prophecy, and 
we shall see the holiness of his character ; the 
unerring certainty o'i all his promises; the truth- 
fulnessoi\\\% threatening^ ; and the strict justice 
of the divine government. 

[A great earthquake] — This seal was opened 
about A. D. 300, and the events which are sym- 
bolized thereby occurred in the course of the fol- 
lowing sixty years ; so that the events of these 
seals comprehend and complete a prophetic time, 
three hundred and sixty years, or a perfect year 
of years, and may be looked upon as a grand sym- 
bol of the great circle of years which is to com- 
plete the dispensations of the government of God 
over men, and usher in the great earthquake, 
which is to overthrow the kingdoms of this world 
and bring in the grand Sabbatic time, the Millen- 
nial jubilee of 360,000 years. 

Earth, when used in a figurative sense in this 
Eevelation, has reference to political govern- 
ments ; and therefore an earthquake signifies 
shocking, astonishing, and overwhelming changes 
in political governments. The whole Poman em- 
pire was shocked and shaken as by an earth- 
quake, during the opening of this sixth seal. "We 
quote again from History of the Church, Cent. IV : 

" The events of the fourth century hold a dis- 
tinguished rank in the annals of the Christian 
faith. During this period the truths of the Gos- 
pel were publicly received and professed by a suc- 
cession of the great masters of the Poman world. 
Christianity became the established religion of 
the empire; and, in consequence of the contest 
between the Orthodox and Arian parties, the 
primitive faith of the Church was nicely and 
accurately ascertained, and delivered to posterity 
in precise and definite terms. The Christian pro- 
fessor was expected to conform to these rules, or 
relinquish his title of an Orthodox believer in, 
Christ." 

This was certainly a shocking and astonishing 
change among the great ones of the earth. But 
again we notice the great political changes of this 
period. 

"It is well known that Diocletian, as well as 
his coadjutor in the empire, Maximian, abdicated 
their thrones. These transactions were succeeded 
by eighteen years of discord and confusion, and 
the Roman world, at this period, was governed 
by six rival emperors. The rival princes, how- 
ever, gradually fell before the united arms and 
superior fortune of Constantine and Licinius, who 
was the last competitor that opposed his great- 
ness, and the last captive that adorned his tri- 
umph. This event, which happened in the year 
A. D. 325, restored tranquillity to the Church, 
and invested Constantine with the sole dominion 
of the Roman world. 



98 



ANNOTATIONS. — CHAPTER VI. 



" No character has been exhibited to posterity 
in lights more contradictory and irreconcilable 
than that of Constantine. Christian writers, trans- 
ported with his profession of their faith, have, 
perhaps, magnified his abilities and virtues to 
excess, and have thrown an almost celestial splen- 
dor over every part of the portrait; while the 
Pagan historians have spread their gloomy shades 
upon the canvas, and obscured every trait that 
was great and amiable. 

"The toleration of Christianity, through the 
Roman empire, took place under Constantine the 
Great, about A. D. 300 to 306. The public per- 
secutions of the Christians then ceased. Thus 
the religion of the Saviour, which had stood the 
ordeal of ten persecutions, was seen at once to 
prevail over the whole Roman empire." 

We will lay before the reader one more quota- 
tion from " Blair's Outlines of Chronology," which 
will give him some idea of the shock and sensa- 
tion produced throughout the Roman empire by 
this great political and ecclesiastical earthquake. 

" The removal of the seat of the Roman empire 
to Constantinople, anciently called P/vzantium, 
was effected by Constantine 329 years A. C. The 
effect of this measure was not immediately felt; 
and even the first sensation was not as great as 
might have been expected ; but it was a measure, 
however, which shocked the foundations of the 
government like a great earthquake, and hastened 
the downfall of the empire. Whatever were the 
motives of Constantine in removing the seat of 
empire, the step was highly impolitic, as it weak- 
ened, exceedingly, the already tottering pillars of 
state. After this event, Rome never resumed any 
share of its former lustre. 

" The new seat of empire seems to have been 
pointed out in the following manner. Constantine 
had made choice of a situation at Chalcedon, in 
Asia Minor ; but we are told that, in laying out the 
ground-plan, an eagle caught up the measuring 
line, and flew with it over to Byzantium, a city 
which la} r upon the opposite side of the Bosphorus. 

"Here, therefore, it was thought best to fix the 
seat of the empire ; and Constantine, after having 
built a capitol, an amphitheater, many churches, 
and other public works, and many magnificent 
edifices, then dedicated the city to the God of 
martyrs, and repaired thither with his whole 
court and retinue." 

From the historical facts now before us^ in rela- 
tion to this period, when the Roman empire com- 
prised the history of the civilized world, it would 
be easy to appreciate the bold emblems and mys- 
tic symbols which are employed by the prophet 
in foreshadowing the wonderful political and eccle- 
siastical changes, which were, like an earthquake, 
to shock and overwhelm this mighty empire. 



The Pagan Roman government, at the com- 
mencement of the Christian era, and evendown 
to this period, was the sun among the kingdoms 
of the world. But by the removal of the seat of 
empire from Rome to Byzantium, which, in honor 
of Constantine, received the name of Constanti- 
nople, it was eclipsed of its former glory, darkened 
and degraded as in the dust. And. the moon, the 
moral and ecclesiastical state of the same empire, 
instead of diffusing its borrowed rays of silvery 
light to cheer and direct men amidst the night of 
time, became as blood ; became a bloody, perse- 
cuting power, and was mantled in blood instead 
of the robes of light. And the very same power 
which is here represented under the similitude of 
the moon, is afterwards represented as dressed in 
scarlet, and sitting upon the beast, controlling 
and directing it. 

[V. 13. And the stars of heaven fell unto the 
earth] — Evidently means that the angels or minis- 
ters of the Church forsook their high and holy 
positions, and condescended to become the secu- 
lar and political officers of the earth, a symbol of 
political government, for such governments are of 
the earth, earthy ; and they were then of no more 
use to the kingdom of Christ, whose kingdom is not 
of this world, than fallen stars would be for celes- 
tial lamps, or untimely fruit would be for nutri- 
tious food. And this was truly the state of affairs 
in the days of Constantine ; for we are told that 
he displaced all the Pagan officers, and filled 
their place with Christians, at least in name and 
profession. 

[V. 14. And the heaven departed as a scroll 
when it is rolled together] — Heaven is used here 
by metonomy for Christians, or those who are to 
be inhabitants of heaven ; and they are repre- 
sented as departing from their original purpose. 
They were no longer spread out in their ampli- 
tude, seeking the welfare of the world. They 
were no longer an open parcliment, seen and 
read of all men as they went forth with their 
broad commission into all the world to preach 
glad tidings into every creature. The term heaven 
may also be understood as the Gospel system, and 
instead of its being spread abroad before the na- 
tions, according to the instruction of its Divine 
founder, it is rolled together as a scroll of heated 
parchment, and is completely displaced by a sys- 
tem of selfishness, worldly-mindedness, and idol- 
atry ; so that it may be said every mountain, 
every one who seemed to be towering above the 
world, and pointing the way to heaven, had 
changed their relations or positions, in order to 
fill the places of the islands, the political offices 
of the great sea of human population, and espe- 
cially was this the case in the Roman empire in 
the days of Constantine. 



ANNOTATIONS. 



[V. 15. Even the kings of the earth]— All the 
secular or political officers of the empire, who 
Lad endeavored to extirpate Christianity by destroy- 
ing its confessors, and to support the system of 
Paganism by their authority. 

[And the great men] — Who were looked to by 
others of inferior rank, and had given Paganism 
the support of their influence: 

[And the rich men] — Who had given their gold 
and silver, these talents of power, for the support 
of Pagan institutions, and, in opposition to the 
Gospel of Christ, rendering the things unto Caesar 
which belong to God: 

[And the chief captains] — Who had hazarded 
their lives to advance the Roman empire, and had 
used their political wisdom and military skill to 
destroy Christ's kingdom. 

[And the mighty men] — Who possessed great 
physical power, and had used it to destroy humble 
and innocent Christians : 

[And every bondman] — Who had obeyed men 
rather than God, and had, in the service of their im- 
penitent masters, assisted in the martyrdom of 
the Christians, and was thereby guilty of innocent 
blood, which cried against them for vengeance. 

[And every freeman] — Those who had once 
been slaves, but were manumitted and usually 
called freemen on that account, and were gener- 
ally attached to the families of their liberators 
afterward through gratitude. These, too, through 
a servile fear, had wronged their own souls, and 
imbued their hands in the martyrs' blood, which 
called down the vengeance of God upon them. 
And they all '•''hid themselves in the dens and in 
the rocks of the mountains." 

[V. 16. And said to the mountains and rocks] 
— We are informed by history, that this prophecy 
was literally fulfilled, in the reign of Constantine, 
when the pagan religion was degraded, and its 
priests forbidden to officiate ; and all pagan offi- 
cers were compelled to abandon their former 
places of trust and honor in the empire; and 
Christianity became the religion of the state, and 
Christians filled both the political and ecclesiasti- 
cal offices of the empire ; it was then the degraded 
incumbents fled to the mountains and desert 
places, and hid themselves in the dens and moun- 
tains, and said to the mountains and rocks, "Fall 
on us, and hide us from the face of him that sit- 
teth upon the Throne." This language indicates 
that their perturbation and apprehension of dan- 
ger were bordering on hopeless despair ; and 
that they preferred any death, whether immediate 
or remote, rather than that which they were anti- 
cipating from those whom they once persecuted, 
but who were now in power by this overwhelming 
revolution. 

[And from the wrath of the Lamb] — In his 



— CHAPTER VI. 99 

human nature, Christ is a lamb; in his divine 
character, he is the lion. These enemies of Christ 
and his kingdom had only seen the character of 
the submissive and innocent lamb, among the 
almost countless number of martyrs which had 
perished by their cruelty. But now they clearly 
perceive that the Almighty metes out the destinie3 
of men and nations, and that these terrible changes 
in government are but a just judgment from him 
for their wickedness, and that Jesus Christ, the 
divine author of Christianity, was even now judg- 
ing, condemning, and destroying them for their 
cruel and unjust persecution of his faithful fol 
lowers. 

[V. 17. For the great day of his wrath is 
come] — The forebodings of a guilty conscience 
were so oppressive, that the enemies of Christ 
apprehended, from the great revolutions in the 
Roman empire, that the day of judgment had 
commenced, and that the Judge would suddenly 
appear in person to execute judgment upon all 
the oppressors and persecutors of his people and 
despisers of his Gospel. Oppressed by the mental 
and moral agony of such forebodings, well might 
the pagan persecutor say, " Who shall he able tc 
stand? who is innocent of the great transgression 
of blood-guiltiness, for blood crieth unto blood in 
every part of the empire? who, of all the rulers 
of the Roman world, are innocent of the blood of 
the martyrs? or who may stand up and contend 
with the mighty God of martyrs ? " 

Many writers have applied this prophecy to the 
day of judgment, after the final resurrection of 
the dead ; but I do not conceive that it is at all 
intended to set forth that awful and final event, 
otherwise than being a symbol, as already inti- 
mated, of that grand catastrophe! 

The fall of Babylon, Idumea, Judea, Egypt, 
and Jerusalem have been described by our Lord 
and his prophets in language equally bold, 
grand, figurative, and powerful. 

"Now it is certain that the fall of any of these 
cities or kingdoms was not any more important, 
or of greater concern or consequence to the world, 
nor more deserved to be described in pompous 
figures, than the fall of the Pagan Roman em- 
pire, when the great lights of the Pagan world, 
the sun, moon, and stags, the powers civil and 
ecclesiastical, were eclipsed and obscured, the 
Pagan emperors and Caesars were slain, the Pagan 
priests and augurs were extirpated, the Pagan 
officers and magistrates were all removed, the 
Pagan temples were demolished, or consecrated 
for Christian churches, and their revenues devoted 
to better uses. It is customary with the prophets, 
after they have described a thing in the most em- 
blematic and figurative manner, to represent the 
same again in plainer terms, and the same method 



i 



100 



ANNOTATIONS. — CHAPTER VI. 



is observed here, v. 15, 1G, 17. Even the kings 
of the earth, etc. — That is, Maximin, Galerius, 
Maxentius, and Licinius, with all their adherents 
and followers, were so routed and dispersed, that 
they hid themselves in dens, etc. This is there- 
fore a description of the triumph of Christ and 
his Church over their Pagan Roman enemies — a 
triumph after ten severe persecutions, so that the 
time and all the circumstances, as well as the 
series and order of the prophecy , agree perfectly 
with this interpretation." — Dr. Dodd. 

We close our remarks on this chapter by ob- 
serving that the prophecy it contains applies 
especially to the Pagan and Christian subjects 
of the Roman empire, and completes the drama 



in reference to them in the grand scene of the 
opening of the six seals, wherein the whole series 
of characters, actions, and events have been con- 
nected and exhibited in a period of three hundred 
and sixty years, or one prophetic time. The fol- 
lowing chapter has reference to actions and events 
which belong to this same period, and is that part 
of the scene which exhibits the dealings of God 
toward his ancient and chosen people, the twelve 
tribes of Israel, which were scattered abroad 
throughout the Pagan Roman empire, against 
whom equally severe and persecuting edicts had 
been enacted during this period, as our quotations 
from history already show, and will more fully 
evince in the course of our Annotations. 



102 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

CHAPTER TIL 

8 An angel sealeth the servants of God in their foreheads. 
4 The number of them that were sealed : of the tribes 
of Israel a certain number. 9 Of all other nations an 
innumerable multitude, which stand before the throne, 
clad in white robes, and palms in their hands. 14 
Their robes were washed in the blood of the Lamb. 

1. And after these things I saw four angels 
standing on the four corners of the earth, hold- 
ing the four winds of the earth, that the wind 
should not blow on the earth, nor on the sea, nor 
on any tree. 

2. And I saw another angel ascending from 
the east, having the seal of the living God : and 
he cried with a loud voice to the four angels, to 
whom it was given to hurt the earth and the sea, 

3. Saying, Hurt not the earth, neither the sea, 
nor the trees, till we have sealed the servants of 
our God in their foreheads. 

4. And I heard the number of them which 
were sealed : and there were sealed an hundred 
and forty and four thousand of all the tribes of 
the children of Israel. 

5. Of the tribe of Judah ivere sealed twelve 
thousand. Of the tribe of Reuben ivere sealed 
twelve thousand. Of the tribe of Gad were seal- 
ed twelve thousand. 

6. Of the tribe of Aser were sealed twelve 
thousand. Of the tribe of Nephthalim were seal- 
ed twelve thousand. Of the tribe of Manasses 
were sealed twelve thousand. 

7. Of the tribe of Simeon were sealed twelve 
thousand. Of the tribe of Levi ivere sealed 
twelve thousand. Of the tribe of Issachar ivere 
sealed twelve thousand. 

8. Of the tribe of Zabulon ivere sealed twelve 
thousand. Of the tribe of Joseph were sealed 
twelve thosand. Of the tribe of Benjamin ivere 
sealed twelve thousand. 

9. After this I beheld, and lo, a great multi- 
tude, which no man could number, of all nations, 
and kindreds, and people, and tongues, stood 
before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands ; 

10. And cried with a loud voice, saying, Sal- 
vation to our God which sitteth upon the throne, 
and unto the Lamb. 

11. And all the angels stood round about the 
throne, and about the elders and the four beasts, 



COLLATERAL SCRIPTURES. 

(V. 1.) Thus saith the Lord of hosts, Be- 
hold, I will break the bow of Elam, the chief 
of their might. And upon Elam will I bring 
the four winds from the four quarters of heaven, 
and will scatter them towards all those winds ; 
and there shall be no nation whither the out- 
casts of Elam shall not come. For I will 
cause Elam to be dismayed before their enemies, 
and before them that seek their life ; and I will 
bring evil upon them, even my fierce anger, saith 
the Lord ; and I will send the sword after them 
till I have consumed them : And I will set my 
throne in Elam, and ' will destroy from thence 
the king and the princes, saith the Lord. But 
it shall come to pass in the latter days, that I 
will bring again the captivity of Elam, saith 
the Lord. — Jer. xlix : 35-39. 

Daniel spake and said, I saw in my vision 
by night, and, behold, the four winds of the heav- 
en strove upon the great sea. — Dan. vii : 2. 

Thus saith the Lord, Behold, I will raise up 
against Babylon, and against them that dwell 
in the midst of them that rise up against me, a 
destroying wind ; And will send unto Babylon 
fanners, that shall fan her, and shall empty her 
land : for in the day of trouble they shall be 
against her round about. Against him thai 
bendeth let the archer bend his bow, and against 
him that lifteth himself up in his brigandine : 
and spare ye not her young men ; destroy ye 
utterly all her hosts. Thus the slain shall fall 
in the land of the Chaldeans, and they that are 
thrust through in her streets. For Israel hath 
not been forsaken, nor Judah of his God, of the 
Lord of hosts ; though their land was filled with 
sin against the Holy One of Israel. — Jer. vii : 
1-5. 

(V. 2.) Nevertheless the foundation of God 
standeth sure, having this seal, The Lord know- 
eth them that are his. And, Let every one that 
nameth the name of Christ depart from iniquity. 
But in a great house there are not only vessels 
of gold and of silver, but also of wood and of 
earth ; and some to honor and some to dishonor. 
If a man therefore purge himself from these, 
he shall be a vessel unto honor, sanctified, and 
meet for the master's use, and prepared unto 
every good work. Flee also youthful lusts ; 
but follow righteousness, faith, charity, peace, 



T II E VOICE OF 

COLLATERAL SCRIPTURES. 

with them that call on the Lord out of a pure 
heart. But foolish and unlearned questions 
avoid, knowing that they do gender strifes. 
And the servant of the Lord must not strive ; 
but be gentle unto all men, apt to teach, patient, 
In meekness instructing those that oppose them- 
selves : if God peradventure will give them 
repentance to the acknowledging of the truth ; 
And that they may recover themselves out of 
the snare of the devil, who are taken captive 
by him at his will.— 2 Tim. ii : 19-26. 

Now he which established us with you in 
Christ, and hath anointed us, is God; Who 
hath also sealed us, and given the earnest of 
the Spirit in our hearts. — 2 Cor. i : 21-22. 

And grieve not the holy Spirit of God, where- 
by ye are sealed unto the day of redemption. 
Let all bitterness, and wrath, and anger, and 
clamor, and evil-speaking, be put away from you, 
with all malice : and be ye kind one to another, 
tender-hearted, forgiving one another, even as 
God for Christ's sake hath forgiven you. — Eph. 
iv : 30-32. 

In whom ye also trusted, after that ye heard 
the word of truth, the gospel of your salvation : 
in whom also, after that ye believed, ye were 
sealed with the holy Spirit of promise, Which is 
the earnest of our inheritance, until the redemp- 
tion of the purchased possession, unto the praise 
of his glory. — Eph. i: 13-14. 

(V. 3.) And the Loed said unto him, Go 
through the midst of the city, through the midst 
of Jerusalem, and set a mark upon the foreheads 
of the men that sigh, and that cry, for all the 
abominations that be done in the midst thereof. 
And to the others he said in my hearing, Go ye 
after him through the city, and smite ; let not 
your eye spare, neither have ye pity : Slay 
utterly old and young, both maids, and little 
children, and women ; but come not near any 
man upon whom is the mark ; and begin at my 
sanctuary. — Ezek. ix : 4-6. 

And he received the sign of circumcision ; a 
seal of the righteousness of the faith which he 
had, yet being uncircumcised ; that he might be 
the father of all them that believe, though they 
be not circumcised ; that righteousness might 
be imputed unto them also : and the father of 
circumcision to them who are not of the circuin- 



THE PROPHETS. jqcj 

COLLATERAL SCRIPTURES. 

cision only, but who also walk in the steps of 
that faith of our father Abraham, which he had, 
being yet uncircumcised. For the promise, that 
he should be the heir of the world, was not to 
Abraham or to his seed through the law, but 
through the righteousness of faith. As ye have 
therefore received Christ Jesus the Lord, so walk 
ye in him ; Rooted and built up in him, and 
established in the faith, as ye have been taught, 
abounding therein with thanksgiving. Beware 
lest any man spoil you through philosophy and 
vain deceit, after the tradition of men, after the 
rudiments of the world, and not after Christ : 
for in him dwelleth all the fullness of the God- 
head bodily. And ye are complete in him, 
which is the head of all principality and power; 
in whom also ye are circumcised with the cir- 
cumcision made without hands, in putting off 
the body of the sins of the flesh by the circum- 
cision of Christ ; Buried with him in baptism, 
wherein also ye are risen with him through the 
faith of the operation of God, who hath raised 
him from the dead. And you, being dead in 
your sins and the uncircumcision of your flesh, 
hath he quickened together with him, having 
forgiven you all trespasses; blotting out the 
hand-writing of ordinances that was against us, 
which was contrary to us, and took it out of the 
way, nailing it to his cross. — Collos. ii: 6-14. 

I am the good shepherd, and know my sheep, 
and am known of mine. As the Father knoweth 
me, even so I know the Father : and I lay down 
my life for the sheep. And other sheep I have, 
which are not of this fold : them also I must 
bring, and they shall hear my voice ; and there 
shall be one fold, and one shepherd. There- 
fore doth my Father love me, because I lay 
down my life that I might take it again. No 
man taketh it from me, but I lay it down of 
myself. I have power to lay it down, and I 
have power to take it again. This command- 
ment have I received of my Father. 

There was a division therefore again among 
the Jews for these sayings. And many of them 
said, He hath a devil, and is mad ; why hear 
ye him ? Others said, These are not the words 
of him that hath a devil. Can a devil open the 
eyes of the blind? And it was at Jerusalem 
the feast of the dedication, and It was winter. 



104 THE VOICE OF 

REVELATION. 

and fell before the throne on their faces, and 
worshiped God. 

12. Saying, Amen : Blessing, and glory, and 
■wisdom, and thanksgiving, and honor, and pow- 
er, and might be unto our God for ever and ever. 
Amen. 

13. And one of the elders answered, saying 
unto me, What are these which are arrayed in 
white robes ? and whence came they ? 

14. And I said unto him, Sir, thou knowest. 
And he said to me, These are they which came 
out of great tribulation, and have washed their 
robes, and made them white in the blood of the 
Lamb. 

15. Therefore are they before the throne of 
God, and serve him day and night in his tem- 
ple : and he that sitteth on the throne shall 
dwell among them. 

16. They shall hunger no more, neither thirst 
any more ; neither shall the sun light on them, 
nor any heat. 

17. For the Lamb which is in the midst of 
the throne shall feed them, and shall lead them 
unto living fountains of waters : and God shall 
wipe away all tears from their eyes. 



COLLATERAL SCRIPTDRES. 

And Jesus walked in the temple in Solomon's 
porch. Then came the Jews round about him, 
and said unto him, How long dost thou make us 
to doubt ? If thou be the Christ, tell us plainly. 
Jesus answered them, I told you, and you 
believed me not ; the works that I do in my 
Father's name, they bear witness of me. But 
ye believe not, because ye are not of my sheep, 
as I said unto you. My sheep hear my voice, 
and I know them, and they follow me : and I 
give unto them eternal life; and they shall 
never perish, neither shall any man pluck them 
out of my hand. My father which gave them 
me is greater than all ; and no man is able to 
pluck them out of my Father's hand. I and 
■my Father are one. — John x: 14-30. 

Neither pray I for these alone, but for them 
also which shall believe on me through their 
word; That they all may be one; as thou, 
Father, art in me, and I in thee, that they also 
may be one in us : that the world may believe 



THE PROPHETS, 

COLLATERAL SCRIPTURES. 

that thou hast sent me. And the glory which 
thou gavest me I have given them ; that they 
may be one, even as we are one : I in them, 
and thou in me, that they may be made perfect 
in one ; and that the world may know that thou 
hast sent me, and hast loved them as thou hast 
loved me. Father, I will that they also, whom 
thou hast given me, be with me where I am ; 
that they may behold my glory, which thou 
hast given me : for thou lovedst me before the 
foundation of the world. righteous Father, 
the world hath not known thee : but I have 
known thee, and these have known that thou 
hast sent me. And I have declared unto them 
thy name, and will declare it; that the love 
wherewith thou hast loved me may be in them, 
and I in them. — John xvii: 20-26. 

If any man serve me, let him follow me, and 
where I am, there shall also my servant be : if 
any man serve me, him will my Father honor. 
— John xii : 26. 

(V. 9.) Behold therefore the goodness and 
severity of God : on them which fell, severity ; 
but toward thee, goodness ; if thou continue in 
his goodness : otherwise thou also shall be cut 
off. And they also, if they abide not still in 
unbelief, shall be grafFed in : for God is able to 
graff them in again. For if thou wert cut out 
of the olive-tree which is wild by nature, and 
wert grafFed contrary to nature into a good olive- 
tree ; how much more shall these, which be the 
natural branches, be grafFed into their own olive- 
tree ? For I would not, brethren, that ye should 
be ignorant of this mystery, lest ye should be 
wise in your own conceits ; that blindness in 
part is happened to Israel, until the fullness of 
the Gentiles be come in. And so all Israel 
shall be saved : as it is written, There shall come 
out of Sion the Deliverer, and shall turn away 
ungodliness from Jacob ? For this is my cove- 
nant unto them, when I shall take away their 
sins. — Horn, xi: 22-27. 

Also in the fifteenth day of the seventh month, 
when ye have gathered in the fruit of the land, 
ye shall keep a feast unto the Lord seven days : 
on the first day shall be a Sabbath, and on the 
eighth day shall be a Sabbath. And ye shall take 
you on the first day the boughs of goodly trees, 
branches of palm-trees, and the boughs of 



THE VOICE OF THE PROPHETS. 



105 



COLLATERAL SORirTURES. 



thitk trees, and willows of the brook ; and ye 
shal rejoice before the Lord your God seven 
days And ye shall keep it a feast unto the 
Lord seven days in the year : it shall be a stat- 
ute fd* ever in your generations ; ye shall cele- 
brate t in the seventh month. Ye shall dwell 
in booiis seven days : all that are Israelites 
born shUl dwell in booths ; That your genera- 
tions mty know that I made the children of 
Israel to dwell in booths when I brought thein 
out of theland of Egypt : I am the Lord your 
God.— Lew xxiii: 39-43. 

Yet it phased the Lord to bruise him ; he 
hath put km, to grief : when thou shalt make 
his soul an ofering for sin, he shall see his seed, 
he shall prolog Ms days, and the pleasure of 
the Lord shall prosper in his hand. He shall 
see of the traval of his soul, and shall be satis- 
fied : by his knowledge shall my righteous ser- 
vant justify mW ; for he shall bear their 
iniquities. Therefore will I divide him aportion 
with the great, aid he shall divide the spoil 
with the strong rlbecause he hath poured out 
his soul unto deati : and he was numbered with 
the transgressors : jand he bare the sins of many, 
and made intercession for the transgressors. — 
Isa. liii: 10-12. 

Now unto Mm ;hat is able to keep you from 
falling, and to present you faultless before the 
presence of his glory with exceeding joy. To 
the only wise God our Saviour, be glory and 
majesty, dominion and power, both now and 
ever. Amen.-Wude; 24-25. 

(V. 1 0.) Bnow ye not that the unrighteous 
shall not inherit the kingdom of God ? Be not 
deceived ; neither fornicators, nor idolaters, nor 
adulterers, nor eTeminate, nor abusers of them- 
selves with mankind. Nor thieves, nor covet- 
ous, nor drunkards, nor revilers, nor extortion- 
ers, shall inherit the kingdom of God. And 
such were some you : but ye are washed, 
but ye are sanctified, but ye are justified in the 
name of the Lord Fesus, and by the Spirit of 
our God. — Cor. vi ! 9-11. 

(V. 14.) But Christ being come an high 
priest of good things to come, by a greater and 
more perfect tabernacle, not made with hands, 
that is to say, not of this building ; Neither by 
the blood of goats and calves, but by his own 
14 



COLLATERAL SCRIPTURES 



blood, he entered in once into the holy place, 
having obtained eternal redemption for us. For 
if the blood of bulls and of goats, and the ashes 
of an heifer sprinkling the unclean, sanctifieth 
to the purifying of the flesh : How much more 
shall the blood of Christ, who through the eter- 
nal Spirit offered himself without spot to God, 
purge our conscience from dead works to serve 
the living God ?— Heb. ix : 11-14. 

If we say that we have fellowship with him, 
and walk in darkness, we lie, and do not the 
truth : But if we walk in the light, as he is in the 
light, we have fellowship one with another, and 
the blood of Jesus Christ his Son cleanseth us 
from all sin. — John, i : 6-7. 

(V. 16, 17.) Thus saith the Lord, In an 
acceptable time have I heard thee, and in a day 
of salvation have I helped thee : and I will pre- 
serve thee, and give thee for a covenant of 
the people, to establish the earth, to cause to 
inherit the desolate heritages : That thou may- 
est say to the prisoners, Go forth ; to them that 
are in darkness, Show yourselves : they shall feed 
in the ways, and their pastures shall be in all 
high places. They shall not hunger nor thirst, 
neither shall the heat nor sun smite them ; for 
he that hath mercy on them shall lead them, 
even by the springs of water shall he guide 
them. And there shall be a tabernacle for a 
shadow in the day-time from the heat, and for 
a place of refuge, and for a covert from storm 
and from rain. — Isa. iv: 8-10. 

The Lord is my shepherd ; I shall not want. 
He maketh me to lie down in green pastures : 
he leadeth me beside the still waters. He re- 
storeth my soul : he leadeth me in the paths of 
righteousness for his name's sake. Yea, though 
I walk through the valley of the shadow of 
death, I will fear no evil : for thou art with me~; 
thy rod and thy staff they comfort me. Thou 
preparest a table before me in the presence of 
mine enemies : thou anointest my head with oil ; 
my cup runneth over. Surely goodness and 
mercy shall follow me all the days of my life ; 
and I will dwell in the house of the Lord for- 
ever. — Ps. xxiii : 1-6. 

Thy mercy, Lord, is in the heavens, and 
thy faithfulness reachcth unto the clouds. Thy 
righteousness is like the great mountains ; thy 



106 THE VOICE OF 

COLLATERAL SCRIPTURES. 

judgments are a great deep : Lord, thou pre- 
Bervest man and beast. How excellent is thy 
loving-kindness, God ! therefore the children 
of men put their trust under the shadow of thy 
wings. They shall be abundantly satisfied with 
the fatness of thy house ; and thou shalt make 
them drink of the river of thy pleasures. 
For with thee is the fountain of life: in thy 
light shall we see light. continue thy loving- 
kindness unto them that know thee : and thy 
righteousness to the upright in heart. Let not 
the foot of pride come against me, and let not 
the hand of the wicked remove me. There are the 
workers of iniquity fallen : they are cast down, 
and shall not be able to rise. — Ps. xxxvi : 5-12. 

Fret not thyself because of evil-doers, neither 
be thou envious against the workers of iniquity : 
For they shall soon be cut down like the grass, 
and wither as the green herb. Trust in the 
Lord, and do good : so shalt thou dwell in the 
land, and verily thou shalt be fed. Delight 
thyself also in the Lord ; and he shall give thee 
the desires of thy heart. Commit thy way 
unto the Lord ; trust also in him, and he shall 
bring it to pass : And he shall bring forth thy 
righteousness as the light, and thy judgment 
as the noon-day. Rest in the Lord, and wait 
patiently for him : fret not thyself because of 
him who prospereth in his way, because of the | 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

man who bringeth wicked devices to pass. Oase 
from anger, and forsake wrath ; fret not thy- 
self in any wise to do evil. For evikoers 
shall be cut off : but those that wait upoi the 
Lord, they shall inherit the earth. For yet a 
little while, and the wicked shall not be: yea, 
thou shalt diligently consider his place and it 
shall not be. But the meek shall inherit the 
earth ; and shall delight themselves in tie abund- 
ance of peace. — Ps. xxxvii: 1-11. 

He will swallow up death in victory; and the 
Lord God will wipe away tears fjom off all 
faces ; and the rebuke of his peone shall he 
take away from off all the earth : ibv the Lord 
hath spoken it. And it shall bf said in that 
day, Lo, this is our God ; we hive waited for 
him, and he will save us : this is the Lord ; 
we have waited for him, we will be glad and re- 
joice in his salvation. For h this mountain 
shall the hand of the Lord rest and Moab shall 
be trodden down under him, 3ven as straw is 
trodden down for the dunghil. And he shall 
spread forth his hands in the midst of them, as 
he that swimmeth spreadeth forth his hands to 
swim ; and he shall bring dcwn their pride to- 
gether with the spoils of their hands. And the 
fortress of the high fort of tliy walls shall he 
bring down, lay low, and bring to the ground, 
even to the dust. — Isa. xxv : 8— IS. 



\ 



ANNOTATIONS. 



CHAPTER VII. 



[V. 1. And after these things I saw four angels] — 
After the prophet had beheld the visions of the 
six seals, in regard to Pagans, Jews, and Chris- 
tians of the Roman empire, he was permitted to 
see a vision concerning the Twelve Tribes of Israel. 
The actions and events of this vision do not ap- 
pear to be confined to any one of the seals, but to 
have transpired during three hundred and sixty 
years, the period of the opening of all the past 
six of them. 

I saw four angels, or agents, or messengers, 
of the divine government, standing upon the four 
comers of the earth. It may be, that an angel 
attends every man ; and, indeed, the doctrine is 
clearly taught and implied in many passages of 
the Old and New Testaments. Moreover, it was 
an ancient tradition, and has come down to our 
times, that a good and bad angel attends every 
one. 

These four angels, in my opinion, were the four 
princes who ruled in the Roman empire at the 
same time, and held the four winds, the nations, 
in check. So that the earth, political government, 
should no longer be disturbed by the storms of 
persecution ; that the sea, the Church, which held 
good and bad fish, should not be tossed by con- 
trary wmds of doctrine; and that the Gospel sys- 
tem, which is elsewhere compared by its divine 
founder to a grain of mustard seed, which became 
a great tree, should not be destroyed by angry 
storms of malice from its enemies, nor its fruit 
untimely wasted by mighty winds of political 
persecutions ; but that there should be a great 
calm, and every thing made to subserve the pur- 
poses of the divine government. The last of the 
ten pagan persecutions took place under Diocle- 
tian, after which Christians were fully tolerated 
throughout the Roman empire for more than half 
a century. 

" The partition of the Roman empire by Dio- 
cletian is elated 292 A. C. He divided it into 
four governments, under as many princes, two 
of them being emperors, each called Augustus, 
and two Caesars. Thus a new system of adminis- 
tration was formed, though it did not long- con- 

B ■ JO CD 

tinue. Maximin shared, with Diocletian, the 
title of Augustus ; and Galerius and Constantius 
were declared Caesars, and all were nominally 
supreme." — Blair's Outlines of Chronology. 

Thus a mutual check was held upon each other ; 
and Jews and Christians, who felt little or no 
interest in political affairs, had the unmolested 



privilege of attending to the duties of their re- 
ligion. 

[V. 2. And I saw another angel ascending 
from the east] — The term east, in my opinion, is 
to be understood as a symbol of Christ, who is 
called, by St. Simeon, the Day Spring, the Rising 
Sun, or East. Luke i : 78. And this angel 
seems to be a special angel, sent by Christ as his 
chancellor, charged with the most weighty and 
important interests of the Supreme King, and to 
set in order and give unquestionable authority to 
all the officers of the supreme government. His 
ascending from the East, implies his arising from 
among Christians and increasing in power, ma- 
jesty and glory, as the sun, shining more and 
more unto the perfect day. 

This angel is evidently a symbol of the Gospel 
or angel spoken of ; and it, in my opinion, is the 
agent by which the Holy Ghost seals all the serv- 
ants of God ; for the Gospel is called the power 
of God, and sword of the Spirit, by which we are 
made to submit to the divine government, and 
become subjects of the heavenly kingdom ; and 
are sealed and sanctified, and acknowledged the 
heirs and joint heirs with Christ to the heavenly 
inheritance. 

[Having the seal of the living God] — Having 
the seal or sign by which he was to seal or con- 
secrate the servants of the true and living God, 
that they might be distinguished from those who 
are not his servants, but addicted to Idolatry, and 
therefore the servants of dead gods. We are 
told that the '•'•foundation of God standeth sure, 
having this seal" or the seal by which he knows 
who are his. Christ is the foundation of God, 
for he is God — Immanuel, God with us — God 
manifest or made known in human form. This 
I look upon as being the spiritual and primary 
sense of the passage before us. 

But in a material or political sense, I consider 
that Constantine the Great is the angel ascending 
from the east, for reasons already given, and 
others which are here submitted. The extraordi- 
nary pains taken by Constantine for the propaga- 
tion of evangelical truth, were attended with un- 
common success. It can not be doubted but a 
multitude of nominal professors, influenced by 
the example and authority of the emperor, would 
enter into the Church. But its doctrines and in- 
stitutions were extended to remote nations, and 
they received at least its visible seal and sacra- 
ments, baptism and the Lord's Supper. 

(107) 



208 ANNOTATIONS 

The inhabitants, both of the greater and lesser 
Armenia, boasted the having received Christi- 
anity soon after its promulgation. But in this 
century, the monarch Tiridates, with his court, 
publicly professed the truths of the Gospel, and 
established the Armenian Church. The Abys- 
sinians, or Ethiopians, received the faith from Fru- 
mentius, a zealous Egyptian, who, after being 
consecrated by Athanasius at Alexandria, re- 
turned to Abyssinia, and officiated as the bishop 
of that country. Iberia or Georgia also received 
the Christian faith in this century. About this 
time, great numbers of the warlike Goths enrolled 
themselves under the peaceful banner of the Gos- 
pel ; and their progress in Christianity was con- 
siderably increased by the zeal and abilities of 
their bishop, Ulfila, who translated the Scriptures 
into their language, after previously having formed 
an alphabet for their use, composed upon the 
model of the Latin and Greek characters. 

" The benignant influence of the mild and equi- 
table doctrines of the Gospel upon the happiness 
of mankind, must have been strikingly evinced 
by the Christian world during this century. That 
humane and equitable dispensation which provided 
for the happiness of all mankind, breathed its 
spirit into the laws of Constantine. Many of the 
evils, and much of the duration of slavery, were 
abolished by that monarch, who also softened the 
rigor of corporeal punishments, prohibited san- 
guinary and ferocious shows and contests from 
the people; prevented oppression, and provided 
for the poor ; restrained the licentiousness of di- 
vorces, and the custom of exorbitant interest for 
money. Whatever were the corruptions which had 
been introduced into Christianity in reference to 
doctrine, the professors of the Gospel were still 
distinguished by their peculiar virtue, and in the 
famine, in the days of Maximin, were remarkable 
for exertions of compassion and charity unknown 
to the votaries of Paganism." (Eusebius, Lib. ix, 
c. 8. History of the Church, Cent. IV.) 

Thus, through Constantine, the care of Christ 
for his Gospel and people is clearly seen, and his 
voice is heard in unmistakable language, to the 
four angels, agents or governments, which were 
in the Roman empire, saying " Hurt not the 
earth, " disturb not the affairs of state ; " neither 
the sea," the members of the Church ; " nor the 
trees," the systems of religion, until we have given 
all a fair chance, by setting good and evil before 
them, to choose the living God and his service, 
or to choose Idolatry, and suffer the dire conse- 
quences. 

[V. 3. Till we have sealed the servants of our 
God in their foreheads] — Till we, the ministers 
of the Christian system, have applied the visible 
seal of the Christian dispensation to all who have | 



. — CHAPTER VII. 

made, or may make, the good confession before 
many witnesses, and covenant, by this transac- 
tion, to become the faithful servants of the "Father, 
and of the Son, and of the Holy Ghost. Amen." 

By receiving the seal of the living God in the 
forehead, we understand that the persons were 
more fully consecrated to Him, and evinces, by 
this act and sign, that they were His property, 
and under his immediate protection ; and while 
they were his obedient servants, and followers of 
that which was good, no evil should befall them ; 
for he is with them always, even unto the end. 

It was a custom in the Roman empire, to stamp 
with a hot iron the name of the owner upon the 
forehead or shoulder of his slave, in order that 
his master might, in any event, the more easily 
recognize him. In comparison with such treat- 
ment, well might the heavenly Master say, Take 
my yoke, name, government, upon you, which is 
easy, and my burden which is light. 

It is worthy of remark, that the greater number 
of the first converts to Christianity were of the 
Twelve Tribes of Israel, who first heard of the Gos- 
pel on the return of the devout Jews after the 
day of Pentecost, when under the providence of 
God, the glad tidings of this peaceful system was 
carried to every nation under heaven. 

And it is moreover worthy of our notice, as we 
are informed by Church History, that not a single 
Jewish Christian perished at the siege of Jerusa- 
lem, A. D. 70, for believing the predictions ; and, 
obeying the warnings of Christ, they left the city, 
and took refuge in Pella, a city east of the Jordan. 

The numbers, then, of the Twelve Tribes who 
had received the seal of the living God, and by 
their obedience gave evidence that they were his 
servants, must have amounted, during this pro- 
phetic time, from A. D. 1 to 360, to fully 144,000. 

God, in mercy to man, after due warning, often 
destroys whole nations when they prove to be 
incorrigibly wicked. This is precisely the man- 
ner in which he dealt with the unbelieving, blas- 
pheming, and incorrigible Jews, when at the 
siege of Jerusalem he destroyed 1,500,000, and 
scattered the remainder of them abroad among the 
nations unto this day. 

[V. 4. And I heard the number of them which 
were sealed] — It does appear to me that this sen- 
tence and the remaining part of the chapter are 
designed as an amplification of that grand doc- 
trine of inspiration, elsewhere stated in the Scrip- 
tures, and especially by St. Peter, "That God is 
no respecter of persons : but he that feareth him, 
and worketh righteousness, is accepted of him in 
every nation." 

It appears, also, from the passage before us, 
that 144,000 included all the Jews which had be- 
lieved the Gospel and been converted to Christ ; 



ANNOTATIONS. 

12,000 out of each of the Twelve Tribes ; which 
may further signify that a certain number is used 
to represent an unknown number ; but that fully 
the number expressed had been sealed and saved, 
if not the square of 12,000 to each tribe, in all. 
1,728,000. 

[V. 5-S.] It appears that, another very import- 
ant doctrine underlies the sublime emblems of this 
chapter : no idolater shall be accounted worthy to 
inherit the kingdom of heaven. And hence, the 
tribes of Ephraim and Dan, having been the 
principal promoters of idolatry among their 
brethren, are left out of this enumeration ; and 
Levi and Joseph, their more honorable and vir- 
tuous brethren, those who had no worldly inherit- 
ance in Israel, are accounted worthy of the heav- 
enly inheritance ! 

How infinitely important the solemn injunction 
of the inspired penmen ! " Little children, keep 
yourselves from idols," "for thou shalt worship 
the Lord thy God, and him only shalt thou serve ; 
for I will not give mine honor to another ; for I 
am the living God, and beside me there is none 
other." 

[V. 9. After this I beheld, and lo! a great 
multitude, which no man could number !] — After 
this vision concerning the Twelve Tribes of Israel, 
he saw another vision of a countless multitude, 
which includes not merely the inhabitants of earth, 
but " all the angels " and the whole host of the 
heavenly worlds. However, this appears to be 
especially designed to reveal to us the vast multi- 
tudes which had believed on Christ and had been 
converted to Christianity from among the Gen- 
tiles ; for, it is said, they were " of all nations, 
and kindreds, and people, and tongues ;" and in 
this was fulfilled the prophecy of Isaiah : " And 
unto him shall the gathering of the Gentiles be ;" 
"and they stood before the Lamb clothed with 
white robes, and palms in their hands," emblems 
of innocence and victory. 

[Y. 10. And cried with a loud voice] — Here 
is evidence that those who loved God praised him 
with a loud voice, as loud no doubt as any mortal 
on earth could shout, and they were right before 
the throne in heaven. What have ye got to say, 
ye objectors, against Christians shouting, when 
by faith they realize the joys of their heavenly 
home ! 

[Salvation to our God, which sitteth upon the 
throne and unto the lamb] — The doctrine taught 
us here, is, that God is the author of present and 
eternal salvation to man ; and that this salvation 
is procured for and given to him by the merits of 
the Lamb, through faith in his all-atoning blood, 
as their propitiatory sacrifice ! and that this sal- 
vation is not confined to a favorite few ,' but is 
provided and offered to all mankind on equal 



— CHAPTER VII. 109 

terms, and with equal earnestness and sin- 
cerity ; and that this is so, is evinced by the facta 
before us : for those who were redeemed and saved 
were of " all nations, and kindreds, and people, 
and tongues, a great multitude which no man 
could nu,mber.''' > 

[V. 11. And all the angel3 stood round about 
the throne, and the elders, and the four beasts, 
and fell before the throne upon their faces, and 
worshiped God] — Here is no idolatry, no inferior 
worship paid to any order of beings, however 
exalted. No homage paid to any patriarch, pro- 
phet, apostle, saint, or confessor ! Where are 
you, friends of inferior adoration ? Not of this 
multitude, and without humble repentance, can 
never be admitted into the glorious company of 
angels and spirits of the just, who preferred 
death to idolatry. 

[V. 12. Saying, Amen] — As there is more joy 
in heaven over one sinner that repents, than over 
ninety and nine which have already repented and 
are saved,' no wonder the angels take such intense 
interest in the repentance and salvation of such 
immense multitudes which, like lost sheep, have 
been gathered from the wilderness and from 
among the wolves of this world, and brought to 
colonize the climes of immortality, and increase 
the multitude of the heavenly host, and dwell for- 
ever in the city of God. 

[Blessing, and glory, and wisdom, and thanks- 
giving, and honor, and power, and might ; be 
unto our God forever and ever. Amen] — It ought 
to be so, and it will be so, and it shall be so, ac- 
cording to the terms of this angelic dox^ology. 

[Y. 13. And one of the elders answered, ea}'- 
ing unto me] — The term answered, is an idiom 
of language which admits by metonymy the an- 
swer for the question, and simply signifies that 
one of the elders spoke to him, and asked, "What 
are these which are arrayed in white robes ? and 
whence came they ?" 

[V. 14. And I said unto him, Sir, thou know- 
est. And he said unto me, These are they which 
came out of great tribulation] — -It is a part of the 
portion of the people of God to suffer affliction in 
this life; for we are told, " many are the afflic- 
tions of the righteous ;" and that in this world 
they shall have tribulation, and that they that will 
live godly in Christ Jesus, shall suffer persecu- 
tion, and that through much tribulation we shall 
enter the kingdom of heaven. 

This great multitude had gone up to possess 
the inheritance of the saints, through great tribu- 
lations, heartfelt soitows, deep anguish, and per- 
secutions of every kind, after their robes were 
washed, sins pardoned, and their souls purified 
with the blood of the Lamb of God, which taketh 
away the sins of the world. 



110 



ANNOTATIONS.— CHAPTER VII. 



The white robes mentioned in the text, can not 
signify what some teach ; that they are the right- 
eousness of Christ with which the saints are 
clothed as with a garment ; for the righteousness 
of Christ can not be washed and made white in 
his own blood, and to say so would be blasphemy; 
for he was holy, undefiled, and separate from the 
contamination of sinners, and such a high priest 
became us. In Revelation, chapter xix, 8, we are 
told, in language not to be misunderstood, that the 
white robes or white linen is the righteousness 
of the saints, their own personal purity / and 
this is the righteousness in which they stand be- 
fore the throne. Therefore, it is not Christ's 
righteousness, but the righteousness wrought out 
for them in the pardon of sin through faith by the 
merit of his blood ; and wrought in them by the 
purification of their souls through the power of 
the Holy Ghost. 

[V. 15. Therefore are they before the throne 
of God] — Because they are pardoned and purified 
in the blood of the Lamb, through sanctification 
of the Spirit, and belief of the truth of the Gospel. 
Therefore are they holy, and pure, and faithful, 
and admitted into the immediate presence of God. 

[And serve him day and night in his temple] — 
They shall serve him without ceasing ; their whole 
existence shall be a living and willing sacrifice 
of service of faith, love, and obedience, through- 
out the unending days of eternity, in his temple 
not made with mortal hands ; but eternal, in the 

HEAVEN of HEAVENS, the New JERUSALEM. 

[And he that sitteth upon the throne shall 
dwell among them] — Now, in this world he 
dwells spiritually among his people, walks in his 
own Church amidst the golden candlesticks, and 
abides in the heart of every true believer. But 
in the world to come, whereof we now speak, he 
will no longer be the invisible; but will dwell 
visibly and personally among his people : " for 
we shall be like him, and see him as he is," in 
his glorious person and hypostatic existence ; 
" for when that which is perfect is come, then that 
which is in part shall be done away ; for now, we 
see through a glass darkly; but then, face to face." 

[V. 16. They shall hunger no more] — These 
are they which came out of great tribulation, hav- 
ing journeyed through a wilderness of hunger, 
where they were deprived by the wolves of this 
world of any peaceful enjoyments by the way- 
side ; and hurried on in hunger, and thirst, and 
nakedness, and martyr fires, to their heavenly 
homes in the New Jerusalem, where no perse- 
cutor shall ever kill any of them with hunger, or 
thirst, or bind them naked in the scorching sun- 
shine, till by hunger, thirst, and burning heat, 
they perish. Nor shall any of them ever again 
endure any heat of martyr fires. 



[V. 17. For the Lamb which is in the midst 
of the Throne shall feed them] — The term Lamb, 
which signifies the Lord Jesus Christ, is used, by 
metonymy, for the Shepherd of Israel, who is en- 
throned, with his Father, in hypostatic and inef- 
fable glory, and constantly communicates to his 
people whatever is calculated to secure, continue, 
and increase their present and eternal happiness, 
whether in this world, by the communion of his 
Spirit and the ministry of angels, or in the world 
to come, by his personal presence. 

[And shall lead them to living fountains of 
waters] — The major part of this great multitude 
had suffered martyrdom, and perished of hunger, 
or parched with thirst, or weeping in bitter an- 
guish, with no one nigh who dared to pity them 
or wipe from their eyes their dying tears ! But 
how changed is their condition ! They have now 
whatever can nourish or comfort ! They are now 
led to living fountains of waters, endless sources 
of comfort and happiness, which our Redeemer 
and elder brother will open, out of his unsearch- 
able riches and infinite plenitude, to all glorified 
humanity. These fountains of living waters, per- 
petually flowing up and running on, will make an 
infinite variety in the pure enjoyments of the 
heavenly state, and perfect the happiness of the 
blessed. 

" There will be no sameness, and consequently no 
cloying with the perpetual enjoyment of the same 
things ; every moment will open a new source of 
pleasure, instruction, and improvement ; they 
shall make an eternal progression into the fullness 
of God, and, as God is infinite, so his attributes 
are infinite ; and throughout infinity more and 
more of those attributes will be discovered, and 
the discovery of each will be a new foundation or 
source of pleasure and enjoyment. These sources 
must continue to develop through all eternity, and 
yet through all eternity there will still remain, in 
the absolute perfections of the Godhead, an infin- 
itjr of them to be developed." — Dr. Clarke. 

[And God shall wipe away all tears from their 
eyes] — This is the most beautiful image, of the 
infinite affection of our heavenly Father, which can 
be found in all the records of time. The Bible, 
with all its excellent and refined imagery, bi'ings 
up this as the crowning glory. As kind parents 
pity their innocent and suffering children, and 
take them to their bosoms and gently wipe away 
their tears of sorrow, and console them with pity- 
ing words, so the Lord pitieth his children, and 
cares for his people, and bears them in his bosom, 
nourishes them with his grace, and consoles them 
with his promises, and wipes away their tears, and 
removes all causes of distress, suffering and grief. 

Kind reader, this is the happiness of those who 
have washed their robes and made them white in 



ANNOTATIONS. 

the blood of the Lamb of God, ■which tafceth away 
the sin of the world. Art thou washed? O ! rest 
not till thou art washed, and hast on the wedding 
garment, and art prepared for the inheritance of 
the saints. Take these multitudes of redeemed 
mortals for an example of suffering, and of pa- 
tience, and of faithfulness, " and be thou faithful 
•unto death, and I will give thee a crown of 
life.- 

" Since the system of Nature, the system of 
Revelation, and the rational faculties of man had 
their origin from the same Almighty Being, we 
should uaturally expect that they should perfectly 
harmonize in their grand lineaments, and in the 
truths they are calculated respectively to unfold ; 
or. at least, that there should be a glaring contra- 
diction between the intimations given by the one 
and by the other. 

" If the investigations of reason, in regard to the 
material universe, necessarily lead to the conclu- 
sion that numerous worlds exist throughout im- 
mensity, and if the Scriptures contain a commu- 
nication from God, we should never expect to find 
in that revelation any proposition asserting that 
there is only one world and one race of intelligent 
beings in the universe ; and it is needless to say 
that no such proposition is to be found in the 
Bible. On the contrary, though the Scriptures 
never treat directly or explicitly on this subject, 
the doctrine of a plurality of worlds is embodied, 
in many passages of the sacred writings; and 
the language of the inspired penman is perfectly 
consistent with the idea of myriads of worlds ex- 
isting throughout the universe. 

"Again, we can not be supposed to have attained 
a comprehensive idea of the universe, without 
taking into account the sensitive and intelligent 
beings with which it is replenished. 

" We ought never to consider the numerous orbs 
revolving throughout infinite space as mere masses 
of rude matter, arranged into system merely to 
give a display of Almighty power ; but as means 
for accomplishing a higher and a nobler end — 
the diffusion of happiness among countless orders 
of intelligent beings. And as this idea must 
necessarily be admitted, what a countless multi- 
tude of creatures must people the amplitudes of 
creation. On our globe alone, there are support- 
ed at least 800,000,000 of human beings; but it 
is capable of supporting twenty times that num- 
ber, or (16,000,000,000) sixteen thousand mil- 
lions, if all its desolate wastes were cultivated and 
peopled. Besides man, there are numerous or- 
ders of other sensitive beings, visible to the un- 
aided eye, or which the microscope alone can 
enable us to perceive ; at least sixty thousand 
species in all. 

" If this earth, then, which ranks among the 



— CHAPTER VII. in 

smaller globes of our system, contains such an 
immense number of living beings, what must bo 
the number of sentient and intellectual existences 
in all the w T orlds to which we have alluded. We 
assumed, on certain data, that (2,000,000,000,- 
000) two trillions of worlds may exist within the 
bounds of the visible universe ; and although no 
more beings should exist in each world at an av- 
erage than on this globe, there w r ould be the fol- 
lowing number of living inhabitants in these 
worlds, (60,573,000,000,000,000,000,000,000,) a 
number which transcends human conception. 

"Among such a number of beings, what a 
variety of orders may exist, from the archangel 
and the seraph to the worm and the microscopic 
animalculum ! What a diversity of ranks, in the 
intellectual scale, may be found throughout this 
immensity of existence, from thelow 7 est point of the 
human faculties to the highest order of created 
beings ! Some, perhaps, invested with faculties 
as far surpassing those of man, as man surpasses 
the intellectual energy of the worms of the dust, 
and still approximating nearer and nearer the 
Deity ; what a variety may exist among them in 
the form, organization, senses, and the movements 
of their corporeal vehicles. What a wonderful 
and interesting scene would their history disclose 
were the whole series of events in the divine 
administration towards them developed to our 
view ! the different periods in duration at which 
they Were brought into existence ; the scenes of 
glory or terror through which any particular classes 
of beings might have passed ; the special laws of 
social and moral order peculiar to each class of 
intelligences ; the modes of improving the intel- 
lect, and the progress they have made in universal 
knowledge ; the changes and revolutions that may 
await them, and the final destination to which 
they are appointed. These, and numerous other 
circumstances connected with the moral and intel- 
lectual universe, open to the view a source of 
knowledge, and a subject of sublime investigation 
which superior intellects might prosecute without 
intermission, with increasing admiration and rap- 
ture, and never arrive at the termination of their 
pursuits during all the periods of an endless exist- 
ence. 

"Such is a summary view of the universe in 
so far as its scenes lie open to our knowledge and 
investigation. The idea it presents is altogether 
overpowering to the human faculties ; yet it is 
nothing else than what we should naturally expect, 
when we consider the Being who formed it is 
self-existent and eternal, possessed of almighty 
power, boundless goodness, and infinite wisdom, 
and fills infinity of space with his presence. It is, 
like himself, boundless and incomprehensible by 
finite minds, but exhibits, to every order of intel- 



112 



ANNOTATIONS. — CHAPTER VII. 



ligent beings, a sensible display of his eternal 
power and Godhead. 

"Without the existence of such a universe, the 
infinite attributes of the Almighty could not be 
fully recognized and appreciated by his intelligent 
offspring. But here we behold, as in a mirror, 
the invisible perfections of the Deity, ' whom no 
man hath seen or can see,' adumbrated, as it 
were, and rendered visible, in every part of crea- 
tion, to the eyes of unnumbered intelligences ; for 
there is no point of space where a rational being 
could be placed, in which he would not find him- 
self surrounded with sensible evidences and dis- 
plays of the operations of an all-wise, and all- 
powerful, and incomprehensible Deity. ' He has 
not left himself without a witness ' to his existence 
and his incessant energies, in any part of his do- 
minions, or to any order of his creatures, w T herever 
existing. If we should ascend to Heaven, he is 
there ; if we should descend to the lower regions, 
he is there also to be seen in his operations and 
felt in his influence. If we should take the wings 
of the morning, and fly along with the sun, from 
east to west, and continue our course on, without 
intermission, for ages, through regions of space 
now invisible to mortal eye, even there his hand 
would lead us and his right hand would uphold 
ns. The darkness of night unfolds the grandeur 
of his operations and the glories of his nature, as 
well as the light of day. Though on the wings 
of a seraph we could fly in every direction through 
boundless space, we should everywhere find our- 
selves encompassed with his immensity, and with 
the manifestations of his presence and agency. 
Of such a Being, and the universe which he has 
formed, we may exclaim in the words of an in- 
spired writer, who was caught up to the third 
Heaven, and saw things not lawful to be uttered — 
O the depth of the riches both of the wisdom and 
knowledge of God ! How unsearchable his ways, 
and his works past finding out ! 

" Of this universe we can only form an ap- 
proximate idea by comparing one small portion 
of it with an other, and by allowing the mind to 
dwell for a considerable time on every scene we 
contemplate. We must first endeavor to acquire 
a comprehensive conception of the magnitude of 
the globe we inhabit, and diversity of the objects 
it contains ; we must next stretch our view to 
Borne of the planetary globes which are a thousand 
times greater in magnitude; and then to such an 
orb as the sun which fills a space thirteen hun- 
dred thousand times more expansive ! 

" Ranging through the whole planetary system, 
we must fix our attention on every scene and 
object ; imagine ourselves traversing the hills 
and plains, and the immense regions of Jupiter, 
and surveying the expansive rings of Saturn in 



all their vast dimensions and rapid motions, till 
we have obtained the most ample idea the mind 
can possibly grasp of the extent and grandeur of 
the planetary system. Leaving this vast system, 
and proceeding through boundless space, till all 
its planets have entirely disappeared, and its sun 
has dwindled into the size of a small, twinkling 
star, we must next survey the thousand stars that 
deck the visible firmament, every one of which 
must be a sun accompanied by a system of planets 
no less spacious and magnificent than ours. 
Continuing our course through depths of space 
immeasurable by human art, we must penetrate 
into the center of the milky way where we are 
surrounded by suns, not only in thousands, but 
in millions. Here the imagination must be left 
for a length of time, to expatiate in this amazing 
and magnificent scene, and try if it can form any 
faint idea of twenty millions of suns , surrounded 
with a thousand millions of planets. Suppose 
one of these bodies to pass before the eye or the 
imagination every minute, it would require nine- 
teen hundred years before all could pass in 
review, and each produce a distinct impression 
on the mind that it was a different object. 

"In a scene like this, the boldest imagination 
is overpowered and bewildered amidst number 
and magnitude, and feels utterly incompetent to 
grasp the ten thousandth part of the overwhelm- 
ing idea presented before it. Winging our flight 
from the milky way, over unknown and immeas- 
urable regions, l'egions where infinitude appears 
opening upon us in awful grandeur, we approach 
some of those immense starry clusters we call 
nebuLjE, every one of which may be considered 
another milky way, with its ten thousands and 
millions of suns. 

4; Here the imagination must make a solemn 
pause, and take a wider range, and summon up 
all its powers, and force, and vigor ; for here we 
have not only one milky way, with its millions of 
stars to contemplate, but thousands of milky 
ways, each with its tens of thousands and millions 
of suns % If the immense splendor and amplitude 
of one milky way overwhelms us with amazement, 
and with an emotion almost approaching to ter- 
ror, what an overpowering effect should two thous- 
and such scenes which have already been discov- 
ered, produce upon minds so feeble and limited 
as ours ! Such a scene not only displays to us, 
beyond all others, the incomprehensible energies 
of Omnipotence, but seem to intimate that there 
are created beings existing in the universe, en- 
dowed with powers of intelligence capable of 
forming a much more approximate idea of such 
objects, than beings such as man, who may be 
considered as standing near the lowest point of 
the scale of intellectual existence. These thrones 



ANNOTATIONS. 

and dominions, principalities and powers of heav- 
en may be able to form a comprehensive con- 
ception of snch a scene as the milky way, which 
bailies the utmost efforts of the human intellect. 

"Soaring beyond all these objects, we behold, 
as it were, a new universe in the immense mag- 
nitude of the planetary and other nebulas, where 
separate stars have never been perceived ; and 
besides all these, there may be thousands and 
tens of thousands, and millions of opaque globes 
of prodigious size existing throughout every re- 
gion of the universe ; and even in that portion of 
it which is within the limits of our inspection, the 
faintness of whose light prevents it from reaching 
our eyes. 

" But, far beyond all such objects as we have 
been contemplating, a boundless region exists, of 
which no human eye has yet caught a glimpse, 
and which no finite intelligence has ever ex- 
plored. "What scenes of power, of goodness, of 
wisdom and glory, may be displayed within this 
unapproachable and infinite expanse, neither men 
nor angels can describe, nor form the most rude 
conception. But we may rest assured that it is 
not an empty void, but displays the attributes of 
the Deity in a manner no less admirable and glo- 
rious, and perhaps much more so, than all the 
scenes of creation within the entire range of hu- 
man vision. Here, undoubtedly, is that splendid 
region, so frequently alluded to in the Scriptures, 
designated by the emphatic name 'The Heaven of 
Heavens,' evidently importing that it is the most 
glorious and magnificent department of creation, 
and the grand metropolis of the universe, and 
residence of the Eternal and Invisible King of 
kings. 

" Countless myriads of beings, standing at the 
highest point of the scale of intellect, and in- 
vested with faculties of which we have no con- 
ception, must inhabit those regions ; for we are 
positively informed, that hosts of intelligent be- 
ings reside in such abodes, and that these hosts 
in the ' heaven of heavens worship God.' 

And as God is known only by the manifesta- 
tions which he makes of his character and per- 



— CHAPTER VII. 113 

fections, the highest created intelligence can know 
nothing more of the divinity than what is derived 
from the boundless universe he has presented to 
their view; the dispensations of his providence 
to certain orders of beings ; and the special reve- 
lations he may occasionally vouchsafe, on certain 
emergencies, to particular worlds. 

" Had man continued in primevial innocence, 
the contemplation of the vast creation around 
him, with all its diversified wonders and benefi- 
cent tendencies, would have led him to form cor- 
rect views of the attributes of the Almighty 
Maker, and of the moral laws by which his con- 
duct should be regulated ; but it does not follow, 
that because the study of nature is now of itself 
an insufficient smide for man to attain the knowl- 
edge of the Creator and the enjoyment of eternal 
felicity, that such studies are either to be thrown 
aside or considered of no importance in a relig 
ions point of view. To overlook the astonishing 
scenes of the universe, or to view it with indiffer- 
ence, is virtually to ' disregard the works of Je- 
hovah? and to refuse to consider the operations 
of his hands. 

"It is a violation of Christian duty, and im- 
plies a reflection on the character of the Deity, 
for any one to imagine that he has nothing to do 
with God, considered as manifested in the im- 
mensity of his works ; for his word is pointed 
and explicit in directing the mind to such con 
templations. 'Hearken unto this: stand still, 
and consider the wonderful works of God.' 'Lift 
up thine eyes on high, and behold who hath cre- 
ated these orbs.'' ' Remember that thou magnify 
his works which men behold.' ' Great and mar- 
velous are thy works, Lord God Almighty ! ' 
' Thy saints shall speak of the glory of thy king- 
dom, and talk of thy power, to make known to 
the sons of men thy mighty acts, and the glorious 
majesty of thy kingdom.' The Christian Reve- 
lation, throughout all its departments, is not only 
consistent with the view we have taken of the 
universe, but affords direct evidence of the mag- 
nificence of creation, and of the countless myriads 
of beings with which it is peopled." — Dr. Dick. 



15 



114 THE VOICE OF 

REVELATION. 

CHAPTER VIII. 

1 At the opening of the seventh seal, 2 seven angels had 
tfven trumpets given them. Four of them sound their 
trumpets, and great plagues follow. 3 Another angel 
putteth incense to the prayers of the saints on the golden 
VLltar. 

1. And when he had opened the seventh seal, 
there was silence in heaven about the space of 
half an hour. 

2. And I saw the seven angels which stood 
before God ; and to them were given seven trum- 
pets. 

3. And another angel came and stood at the 
altar, having a golden censer ; and there was 
given unto him much incense, that he should 
offer it with the prayers of all saints upon the 
golden altar which was before the throne. 

4. And the smoke of the incense, which came 
with the prayers of the saints, ascended up be- 
fore God out of the angel's hand. 

5. And the angel took the censer, and filled 
it with fire of the altar, and cast it into the earth : 
and there were voices, and thunderings, and 
lightnings, and an earthquake. 

C. And the seven angels which had the seven 
trumpets prepared themselves to sound. 

7. The first angel sounded, and there follow- 
ed hail and fire mingled with blood, and they 
were cast upon the earth : and the third part 
of trees was burnt up, and all green grass was 
burnt up. 

8. And the second angel sounded, and as it 
were a great mountain burning with fire was cast 
into the sea : and the third part of the sea be- 
came blood ; 

9. And the third part of the creatures which 
were in the sea, and had life, died ; and the third 
part of the ships were destroyed. 

10. And the third angel sounded, and there 
fell a great star from heaven, burning as it were 
a lamp, and it fell upon the third part of the 
rivers, and upon the fountains of waters ; 

11. And the name of the star is called Worm- 
wood : and the third part of the w aters became 
wormwood ; and many men died of the waters, 
because they were made bitter. 

12. And the fourth angel sounded, and the 
third part of the sun was smitten, and the third 
part of the moon, and the third part of the 



TEE PROPHETS. 

COLLATERAL SCRIPTURES. 

(V. 2.) And the Lord spake unto Moses, 
saying, Make thee two trumpets of silver : of a 
whole piece shalt thou make them, that thou 
mayest use them for the calling of the assembly, 
and for the journeying of the camps. And 
when they shall blow them, all the assembly 
shall assemble themselves to thee at the door of 
the tabernacle of the congregation. And if they 
blow hit with one trumpet, then the princes 
which are heads of the thousands of Israel, shall 
gather themselves unto thee. When ye blow 
an alarm, then the camps that lie on the east 
parts shall go forward. When ye blow an 
alarm the second time, then the camps that 
lie on the south side shall take their journey : 
they shall blow an alarm for their journeys. But 
when the congregation is to be gathered together, 
ye shall blow, but ye shall not sound an alarm. 
And the sons of Aaron, the priests, shall blow 
with the trumpets ; and they shall be to you for 
an ordinance for ever throughout your genera- 
tions. And if you go to war in your land 
against the enemy that oppresseth you, then ye 
shall blow an alarm with the trumpets ; and ye 
shall be remembered before the Lord your God, 
and ye shall be saved from your enemies. Also 
in the day of your gladness, and in your solemn 
days, and in the beginnings of your months, 
ye shall blow with the trumpets over your burnt 
offerings, and over the sacrifices of your peace 
offerings ; that they may be to you for a memo- 
rial betbre your God : I am the Lord your God. 
— Num. x: 1-10. 

And he set the Levites in the house of the 
Lord with cymbals, with psalteries, and with 
harps, according to the commandment of David, 
and of Gad the king's seer, and Nathan the 
prophet ; for so was the commandment of the 
Lord by his prophets. And the Levites stood 
with the instruments of David, and the priests 
with the trumpets. And Hezekiah commanded 
to offer the burnt-offering upon the altar. And 
when the burnt-offering began, the soDg of the 
Lord began also with the trumpets, and with the 
instruments ordained by David king of Israel. 
And all the congregation worshiped, and the 
singers sang, and the trumpets sounded : and 
all this continued until the burnt-offering was 
finished. And when they had made an end of 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

offering, the king and all that tvere present with 
him bowed themselves, and worshiped. More- 
over, Hezekiah the king, and the princes, com- 
manded the Levites to sing praise unto the 
Lord with the words of David, and of Asaph 
the seer : and they sang praises with gladness, 
and they bowed their heads and worshiped. 
Then Hezekiah answered and said, Now ye have 
consecrated yourselves unto the Lord, come 
near, and bring sacrifices and thank-offerings 
into the house of the Lord. And the congre- 
gation brought in sacrifices and thank-offerings ; 
and as many as were of a free heart, burnt- 
offerings. — 2 Chron. xxix: 25-31. 

And when Judah looked back, behold, the 
battle was before and behind : and they cried 
unto the Lord, and the priests sounded with 
the trumpets. Then the men of Judah gave a 
shout : and as the men of Judah shouted, it 
came to pass that God smote Jeroboam and all 
Israel before Abijah and Judah. — 2 Chron. xiii : 
14-15. 

And it came to pass, when the priests were 
come out of the holy place ; (for all the priests 
that ivere present were sanctified, and did not 
then wait by course ; Also the Levites, vjhich 
ivere the singers, all of them of Asaph, of 
Heman, of Jeduthun, with their sons and their 
brethren, being arrayed in white linen, having 
cymbals and psalteries and harps, stood at the 
east end of the altar, and with them a hundred 
and twenty priests sounding with trumpets ;) 
It came even to pass, as the trumpeters and 
singers ivere as one, to make one sound to be 
heard in praising and thanking the Lord, and 
w 7 hen they lifted up their voice with the trumpets 
and cymbals and instruments of music, and 
praised the Lord, saying, For he is good ; for 
his mercy endureth for ever : that then the house 
was filled with a cloud, even the house of the 
Lord ; So that the priests could not stand to 
minister by reason of the cloud ; for the glory 
of the Lord had filled the house of God. — 
2 Chron. v : 11-14. 

Blow the trumpet in Zion, sanctify a fast, call 
a solemn assembly : Gather the people, sanctify 
the congregation, assemble the elders, gather 
the children, and those that suck the breast ; 
let the bridegroom go forth of his chamber, and 



THE PROPHETS. 215 

COLLATERAL SCRIPTURES. 

the bride out of her closet : Let the priests, the 
ministers of the Lord, weep between the porch 
and the altar, and let them say, Spare thy peo- 
ple, Lord, and give not thy heritage to re- 
proach, that the heathen should rule over them: 
wherefore should they say among the people, 
Where is their God ? Then will the Lord be 
jealous for his land, and pity his people. Yea, 
the Lord will answer, and say unto his people, 
Behold, I will send you corn, and wine, and oil, 
and ye shall be satisfied therewith ; and I will 
no more make you a reproach among the heathen. 
But I will remove far off from you the northern 
army, and will drive him into a land barren and 
desolate, with his face toward the east sea ; and 
his hinder part toward the utmost sea : and his 
stink shall come up, and his ill savour shall 
come up, because he hath done great things. 
Fear not, land; be glad and rejoice: for the 
Lord will clo great things. Be not afraid, ye 
beasts of the field : for the pastures of the wil- 
derness do spring, for the tree beareth her fruit, 
the fig-tree and the vine do yield their strength. 
Be glad then, ye children of Zion, and rejoice 
in the Lord your God : for he hath given you 
the former rain moderately, and he will cause 
to come down for you the rain, the former rain, 
and the latter rain in the first month. — Joel ii: 
15-23. 

(V. 5.) And it shall come to pass at the 
same time, when Gog shall come against the 
land of Israel, saith the Lord God, that my 
fury shall come up in my face. For in my 
jealousy, and in the fire of my wrath, have I 
spoken, Surely in that day there shall be a great 
shaking in the land of Israel ; So that the fishes 
of the sea, and the fowls of the heaven, and the 
beasts of the field, and all creeping things that 
creep upon the earth, and all the men that are 
upon the face of the earth, shall shake at my 
presence ; and the mountains shall be thrown 
down, and the steep places shall fall, and every 
wall shall fall to the ground. And I will call 
for a sword against him throughout all my 
mountains, saith the Lord God: every man's 
sword shall be against his brother. And I will 
plead against him with pestilence and with blood ; 
and I will rain upon him, and upon his bands, 
and upon the many people that are with him 

I 



116 THE VOICE OF 

REVELATION. 

stars; so as the third part of them was dark- 
ened, and the day shone not for a third part of 
it, and the night likewise. 

13. And I beheld, and heard an angel flying 
through the midst of heaven, saying with a loud 
voice, Wo, wo, wo, to the inhabiters of the earth, 
by reason of the other voices of the trumpet of 
the three angels, which are yet to sound ! 



COLLATERAL SCRIPTURES. 

an overflowing rain, and great hailstones, fire 
and brimstone. Thus will I magnify myself, 
and sanctify myself; and I will be known in 
the eyes of many nations ; and they shall know 
that I am the Lord. — Ezek. xxxviii : 18-23. 

Their land also is full of idols ; they worship 
the work of their own hands, that which their 
own fingers have made. And the mean man 
boweth down, and the great man humbleth him- 
self : therefore forgive them not. Enter into 
the rock, and hide thee in the dust, for fear of 
the Lord, and for the glory of his majesty. 
The lofty looks of man shall be humbled, and 
the haughtiness of men shall be bowed down ; 
and the Lord alone shall be exalted in that day. 
For the day of the Lord of hosts shall be upon 
every one that is proud and lofty, and upon 
every one that is lifted up, and he shall be 
brought low ; And upon all the cedars of Leba- 
non, that are high and lifted up, and upon all 
the oaks of Bashan, And upon all the high 
mountains, and upon all the hills that are lifted 
up, And upon every high tower, and upon every 
fenced wall, And upon all the ships of Tarshish, 
and upon all pleasant pictures : And the lofti- 
ness of man shall be bowed down, and the 
haughtiness of men shall be made low; and the 
Lord alone shall be exalted in that day. And 
the idols he shall utterly abolish. And they 
shall go into the holes of the rocks, and into 
the caves of the earth, for fear of the Lord, and 
for the glory of his majesty, when he ariseth to 
shake terribly the earth. In that day a man 
shall cast his idols of silver, and his idols of 
gold, which they made each one for himself to 
worship, to the moles, and to the bats; To go 
into the clefts of the rocks, and into the tops of 
the ragged rocks, for fear of the Lord, and for 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

the glory of his majesty, when he ariseth to 
shake terribly the earth. Cease ye from man, 
whose breath is in his nostrils ; for wherein is 
he to be accounted of? — Isa. ii: 8-22. 

(V. 8.) Behold, I am against thee, destroy- 
ing mountain, saith the Lord, which destroyest all 
the earth ; and I will stretch out my hand upon 
thee, and roll thee down from the rocks, and will 
make thee a burnt mountain. And they shall 
not take of thee a stone for a corner, nor a 
stone for foundations ; but thou shalt be deso- 
late for ever, saith the Lord. Set ye up a stand- 
ard in the land, blow the trumpet among the 
nations, prepare the nations against her, call 
together against her the kingdoms of Ararat, 
Minni, and Ashchenaz ; appoint a captain 
against her ; cause her horses to come up as 
the rough caterpillars. Prepare against her the 
nations, with the kings of the Medes, the cap- 
tains thereof, and all the rulers thereof, and all 
the land of his dominion. — Jer. li: 25-28. 

They shall also gird themselves with sackcloth, 
and horror shall cover them : and shame shall 
be upon all faces, and baldness upon all their 
heads. They shall cast their silver in the 
streets, and their gold shall be removed : their 
silver and their gold shall not be able to deliver 
them in the day of the wrath of the Lord : they 
shall not satisfy their souls, neither fill their 
bowels ; because it is the stumbling block of their 
iniquity. — Ex. vii : 18-19. 

Thus hath the Lord God showed unto me; 
and, behold, the' Lord God called to contend by 
fire, and it devoured the great deep, and did eat 
up a part. Then said I, Lord God, cease, I 
beseech thee ; by whom shall Jacob arise ? for 
he is small. The Lord repented for this : This 
also shall not be, saith the Lord God. — Amos 
vii : 4-6. 

Seek the Lord, and ye shall live; lest he 
break out like fire in the house of Joseph, and 
devour it, and there be none to quench it in 
Beth-el. Ye who turn judgment to wormwood, 
and leave off righteousness in the earth, Seek 
him that maketh the seven stars and Orion, and 
turneth the shadow of death into the morning, 
and maketh the dav dark with night : that 
calleth for the waters of the sea,, and poureth 
them out upon the face of the earth : The Lord 



THE VOICE OP 

COLLATERAL SCRIPTURES. 

is his name : That strengthened the spoiled 
against the strong, so that the spoiled shall come 
against the fortress. For the stars of heaven, 
and the constellations thereof, shall not give 
their light : the sun shall be darkened in his 
going forth, and the moon shall not cause her 
light to shine. And I will punish the world for 
their evil, and the wicked for their iniquity ; 
and I will cause the arrogancy of the proud to 
cease, and will lay low the haughtiness of the 
terrible. I will make a man more precious than 
fine gold ; even a man than the golden wedge 
of Ophir. Therefore I will shake the heavens, 
and the earth shall remove out of her place, in 
the wrath of the Lord of hosts, and in the day 
of his fierce anger. — Isa. xiii : 4-13. 

I beheld the earth, and lo, it was without 
form and void ; and the heavens, and they had 
no light. I beheld the mountains, and, lo, they 
trembled, and all the hills moved lightly. I 
beheld, and, lo, there was no man, and all the 
birds of the heavens were fled. — Jer. iv : 23-25. 

(V. 10.) And when I shall put thee out, I 
will cover the heaven, and make the stars there- 
of dark ; I will cover the sun with a cloud, and 
the moon shall not give her light. All the 
bright lights of heaven will I make dark over 
thee, and set darkness upon thy land, saith the 
Lord God. I will also vex the hearts of many 
people, when I shall bring thy destruction 
among the nations, into the countries which 
thou hast not known. Yea, I will make many 
people amazed at thee, and their kings shall be 
horribly afraid for thee, when I shall brandish 
my sword before them ; and they shall tremble 
at every moment, every man for his own life in 
the day of thy fall. — Ezek. xxxii: 7-10. 

And it shall come to pass in that day, saith 
the Lord God, that I will cause the sun to go 
down at noon, and I will darken the earth in the 
clear day : And I will turn your feasts into 
mourning, and all your songs into lamentation; 
and I will bring up sackcloth upon all loins, and 
baldness upon every head ; and I will make it 
as the mourning of an only son, and the end 
thereof as a bitter day. Behold, the days come, 
saith the Lord God, that I will send a famine in 
the land ; not a famine of bread, nor a thirst for 
water, but of hearing the words of the Lord : 



THE PROPHETS. H<J 

COLLATERAL SCRIPTURES. 

And they shall wander from sea to sea, and 
from the north even to the east; they shall run 
to and fro to seek the word of the Lord, and 
shall not find it. — Amos, viii : 9-12. 

How art thou fallen from heaven, Lucifer, 
son of the morning ! hoto art thou cut down to 
the ground, which didst weaken the nations ! 
For thou hast said in thy heart, I will ascend 
into heaven, I will exalt my throne above the 
stars of God; I will sit also upon the mount 
of the congregation, in the sides of the north : 
I will ascend above the heights of the clouds ; 
I will be like the Most High. Yet thou shalt 
be brought down to hell, to the sides of the pit 
They that see thee shall narrowly look upon 
thee, and consider thee, saying, Is this the man 
that made the earth to tremble, that did shake 
kingdoms ; That made the world as a wilder- 
ness, and destroyed the cities thereof; that opened 
not the house of his prisoners ? All the kings 
of the nations, even all of them, lie in glory, 
every one in his own house : But thou art cast 
out of thy grave like an abominable branch, 
and as the raiment of those that are slain, 
thrust through with a sword, that go down to 
the stones of the pit ; as a carcase trodden 
under feet. Thou shalt not be joined with them 
in burial, because thou hast destroyed thy land, 
and slain thy people : the seed of evil-doers 
shall never be renowned. Prepare slaughter 
for his children for the iniquity of their fathers ; 
that they do not rise, nor possess the land, nor 
fill the face of the world with cities. For I 
will rise up against them, saith the Lord of 
hosts, and cut off from Babylon the name, and 
remnant, and son, and nephew, saith the Lord. 
—Isa. xiv: 12-22. 

(V. 11.) And I have seen folly in the 
prophets of Samaria ; they prophesied in Baal, 
and caused my people Israel to err. I have 
seen also in the prophets of Jerusalem a horri- 
ble thing : they commit adultery, and walk in 
lies : they strengthen also the hands of evil- 
doers, that none doth return from his wicked- 
ness : they are all of them unto me as Sodom, 
and the inhabitants thereof as Gomorrah. There- 
fore thus saith the Lord of hosts concerning the 
prophets. Behold, I will feed them with worm- 
wood, and make them drink the water of gall ; 



118 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

for from the prophets of Jerusalem is profane- 
ness gone forth into all the land. — Jer. xxiii : 
13-15. 

And the Lord saith, Because they have for- 
saken my law which I set before them, and have 
not obeyed my voice, neither walked therein ; 
But have walked after the imagination of their 
own heart, and after Baalim, which their fathers 
taught them : Therefore thus saith the Lord of 
hosts, the God of Israel ; Behold, I will feed 
them, even this people, with wormwood, and 
give them water of gall to drink. I will scatter 
them also among the heathen, whom neither 
they nor their fathers have known : and I will 
send a sword after them, till I have consumed 
them. — Jer. ix : 13-16. 

Keep therefore the words of this covenant, 
and do them, that ye may prosper in all that 
ye do. Ye stand this day all of you before the 
Lord your God ; your captains of your tribes, 
your elders, and your officers, tvith all the men 
of Israel, Your little ones, your wives, and thy 
stranger that is in thy camp, from the hewer of 
thy wood unto the drawer of thy water: That 
thou shouldest enter into covenant with the Lord 
thy God, and into his oath, which the Lord thy 
God maketh with thee this day : That he may 
establish thee to-day for a people unto himself, 
and that he may be unto thee a God, as he hath 
said unto thee, and as he hath sworn unto thy 
fathers, to Abraham, to Isaac, and to Jacob. 
Neither with you only do I make this covenant 
and this oath ; But with him that standeth 
here with us this day before the Lord our God, 
and also with him that is not here with us this 
day : (For ye know how we have dwelt in the 
land of Egypt ; and how we came through the 
nations which ye passed by ; And ye have seen 



COLLATERAL SCRIPTURES. 

their abominations, and their idols, wood and 
stone, silver and gold, which were among them :) 
Lest there should be among you man, or wo- 
man, or fimily, or tribe, whose heart turneth 
away this day from the Lord our God, to go 
and serve the gods of these nations ; lest there 
should be among you a root that beareth gall 
and wormwood ; And it come to pass, when he 
heareth the words of this curse, that he bless 
himself in his heart, saying, I shall have peace, 
though I walk in the imagination of mine heart, 
to add drunkenness to thirst : the Lord will not 
spare him, but then the anger of the Lord and 
his jealousy shall smoke against that man, and 
all the curses that are written in this book 
shall lie upon him, and the Lord shall blot out 
his name from under heaven. — Deut. xxix: 
9-20. 

So Moses brought Israel from the Red Sea ; 
and they went out into the wilderness of Shur : 
and they went three days in the wilderness, and 
found no water. And when they came to 
Marah, they could not drink of the waters of 
Marah, for they tvere bitter : therefore the name 
of it was called Marah. And the people mur- 
mured against Moses, saying, What shall we 
drink ? And he cried unto the Lord ; and the 
Lord showed him a tree, which when he had cast 
into the waters, the waters were made sweet : 
there he made for them a statute and an ordi- 
nance, and there he proved them. And said, If 
thou wilt diligently hearken to the voice of the 
Lord thy God, and wilt do that which is right in 
his sight, and wilt give ear to his commandments, 
and keep all his statutes, I will put none of 
these diseases upon thee, which I have brought 
upon the Egyptians : for I am the Lord that 
healeth thee.— Ex. xv : 22-2 C. 



ANNOTATIONS. 



CHAPTER TIH, 



[Y. 1. And when ho had opened the seventh 
seal, there was silence in heaven about the space 
of half an hour] — -We have already intimated 
that the seventh seal, like its sacred symbol, the 
seventh day, is a time of rest, of quiet, and of 
silence. From the close of the period of the 
sixth seal, A. D. 360, to the days of Theodosius, 
there was rest, quiet, and silence throughout the 
Church, which is symbolized in the text by 
heaven. Christians enjoyed almost undisputed 
and unmolested privileges through all the Roman 
Empire. We have assigned to each of the seals 
sixty years ; and if we take a year for a minute, 
then sixty years would equal 6ixty minutes, or 
one hour. Now then, the seventh seal begins to 
be opened A. D. 360, and ends in the year A. D. 
420. About the space of half an hour, or half 
of the period of this seal, there was silence. How 
wonderful ! This prophecy is history written 
beforehand. From the beginning of this seal 
to the time of Theodosius, was between twenty- 
five and thirty years, about the space of half an 
hour, after which silence was broken, and the 
Christian Church has ever since been as a troubled 
sea, driven by angry storms. 

That the reader may have a more convincing 
proof of these things, we lay the facts before 
him: "In the time of Theodosius, A. D. 384, 
the cause of Christianity and Paganism was 
solemnly debated between St. Ambrose, the 
champion of the former, and Symmachus, the 
defender of the latter. Christianity was triumph- 
ant, and the senate of Rome issued a decree for 
the abolition of Paganism, the downfall of which 
in the capital, was soon followed by its nominal 
extinction throughout the Roman Empire." — 
Blair's Outlines of Chronology . 

Here the silence of the Sabbatic hour ends, 
and with the opening of the seventh seal is 
ushered in the Trumpet period ; and from this 
period, for 1260 years, we' have no more silence, 
but perpetual sounding of trumpets, or clangor 
of arms, or noise of battles, or roaring of the 
Beas, or the thunders of Heaven — noise above, 
around, beneath. 

[V. 2. And I saw the seven angels which stood 
before God] — These seven angels appear to be 
the special agents of the Divine government, who 
may be considered as the privy council or cabinet 
of the Heavenly Throne, or may be the same as 
the seven Spirits of God mentioned in chapter i : 
4. There is also an allusion, in all probability, 



to the ancient custom of the Persian monarchs 
of having constantly about their thrones seven 
wise men as counselors. The Holy Trinity form 
the Heavenly council, and all the seven orders 
of angelic beings stand about the Throne ready to 
do the Divine will. 

[And to them were given seven trumpets] — 
The sounding of one trumpet, according to the 
Mosaic law, called together the elders and officers 
of the congregation or Church in the wilderness. 
But when two trumpets sounded, it was for the 
purpose of calling together officers, priests, and 
people. But when seven trumpets were sounded, 
it was the sounding of an alarm in the land, and 
all were to prepare for war. 

[V. 3. And another angel came and stood at 
the altar, having a golden censer] — This indicates 
that the angels with the silver censer, the Jewish 
priesthood, would be superseded by a new order, 
the angel with the golden censer, the Christian 
priesthood ; and that it would about this time 
gain the ascendency overall other religious orders : 
and, from the historical quotation above, we learn 
that this prophecy was literally fulfilled. Here 
is also a reference to the custom of the Jews in 
their religious services : on ordinary days the 
priest offered incense in a silver censer ; but on 
the great day of their solemnities or expiation, 
the high priest alone used a golden censer, and 
this was evidently a symbol of those things above 
named, for their whole religious system was a 
type or shadow of good things to come. 

[And there was given unto him much incense, 
that he should offer it with the prayers of all 
saints upon the golden altar which was before 
the throne] — Incense is the emblem of holiness, 
purity, joy, and thanksgiving ; thus, the righteous 
actions, the pure lives, and thankful and joyful 
hearts of Christians, were offered as a sacrifice to 
the service of the Church, and their prayers to 
God for his blessings upon their labors for his 
cause ; and thus they offered their bodies a living 
sacrifice with their prayers, and both came up 
acceptably upon the golden altar, through the 
merits of Christ, who, upon the golden altar of 
the Divinity, sacrificed the humanity of his na- 
ture, and became the sacrifice and sweet smelling 
savor before the throne for us, and ever lives our 
all-atoning High Priest. 

[V. 4. And the smoke of the incense, with 
the prayers of the saints, ascended up before God 
out of the angel's hand] — Smoke is the evidence 

(119) 



120 



ANNOTATIONS 



— CHAPTER VIII. 



of fire. So, the pure lives, the good works, and 
joyful hytcns, and thankful songs of the Chris- 
tian, are the smoke which the world sees, and 
is to them evidence that such are burning or 
shining lights ; and this smoke, the evidence of 
burning zeal for heaven, ascends with the prayers 
of the saints before God, and is evidence that 
this great accumulation of incense, this great 
multitude of saints, and their works and prayers, 
are acceptable to God. And this was especially 
and literally true, when the smoke of the incense 
— the smoke of the martyrs — went up with their 
prayers. " As the character of Trajan is sullied 
by the martyrdom of Ignatius, so the reign of 
Marcus Aurelius is forever disgraced by the sac- 
rifice of the venerable Polycarp, bishop of Smyrna, 
the friend and companion of St. John. A few 
days previous to his martyrdom, he is said to 
have dreamed that his pillow was on fire. "When 
urged by the proconsul to renounce Christ, 
he replied : " Fourscore and six years have I 
served him, and he has never done me an injury. 
Can I blaspheme my king and my Saviour ?" 
Several miracles are said to have happened at his 
death. The flames, as if unwilling to injure his 
sacred person, are said to have arched over his 
head ; and from the martyr's fire, ascended an 
odor as of most fragrant incense." — Church His- 
tory, Cent. II. 

[V. 5. And the angel took the censer, and 
filled it with fire of the altar, and cast it into the 
earth] — The angel took the censer, the Gospel 
system, the instrument to bear the fire of truth 
and love from the altar, and cast it, God's word, 
which is compared to afire, into the earth. And 
this same word, in the hands of the Holy Spirit, 
becomes the most potent of all weapons to be 
found in the armory of heaven. Although the 
kingdom of Christ is not of this world, yet it is 
designed by its divine founder to be aggressive, 
and to subdue and break in pieces all other king- 
doms and empires. " I am come to send fire on 
the earth," and the angel, the true Christian priest- 
hood, the bearers of the golden censer, the pure 
Gospel system, are the servants which I have 
called and sent, and by them it is already kin- 
dled. " Think not that I am come to send peace 
on earth ; I came not to send peace, but a sword ;" 
even the sword of the Spirit, which is the word of 
God. "For the word of God is quick and power- 
ful, and sharper than any two-edged sword, pierc- 
ing even to the dividing asunder of soul and 
spirit, and of the joints and marrow, and is a dis- 
cerner of the thoughts and intents of the heart." 

[And there were voices] — Proclaiming this 
mighty word through all the world, to every 
creature ; — [and thundering s\ natural indications 
that God's word would not return unto him void ; 



but that showers of grace would descend from 
clouds of mercy, to water the good seed, and that it 
wovdd grow, and increase, and prevail mightily • 
[and lightnings] indicating that a supernatural 
power and light would attend it, and that it would 
irresistibly make its way through the world, and 
quickly enlighten and diffuse its electrifying influ- 
ence among men, producing an earthquake ; a 
great change in the moral and political condition 
of mankind. 

[V. 6. And the seven angels which had the 
seven trumpets, prepared themselves to sound] — 
We learn from this passage that every action, 
whether mental, moral, or physical, requires time; 
and that whosoever would do the will of the Al- 
mighty Father, must prepare themselves, whether 
they be angels or men. Time is an irresistible 
talent, committed in common to every rational 
creature, and for its improvement or misimprove- 
ment, we must at the last give a strict account to 
God : for, " He that knoweth his Master's will, 
and doeth it not, neither prepared himself, shall 
be beaten with many stripes." 

[V. 7. The first angel sounded, and there fol- 
lowed hail and fire mingled with blood ; and 
they were cast upon the earth ; and the third part 
of trees was burnt up, and all green grass was 
burnt up] — Order is heaven's primary law in 
every department of his dominions, whether in 
the physical, spiritual, mental, or moral universe. 
If this be so, we may confidently expect to find 
him faithful to himself and his creatures in pro- 
phetic revelations, as well as in the complex de- 
velopments of creation. 

Preparations began for sounding the seven 
trumpets, simultaneously with opening of the 
seventh seal, A. D. 360 ; but were not completed 
for 60 years after, (A. D. 420,) and then each 
trumpet occupies a period of three times 60, or 
180 years ; and the sounding of each trumpet re- 
quires periods of equal length, each 180 years ; 
and, in all, equal to seven half times, or three 
times and a half. In prophetic time, each natural 
year, or our common year, is a prophetic day ; 
and 30 days prophetic, is one such month ; and 
12 such months, one such year ; and 12 times 30 are 
360 years, which make a prophetic year or time ; 
and three and a half such times make 1260 pro- 
phetic days, or 1260 common years. As there 
was silence in the first part of the seventh seal 
period, which dates A. D. 360, it was the time 
occupied in making preparations for the import- 
ant actions and events which were to transpire 
under the first trumpet period. 

Warlike preparations began to be made, and 
the sounding of the trumpet to reverberate through 
the land, in about thirty years from the beginning 
of this period ; and the actions and events fore 



ANNOTATIONS. — CHAPTER VIII. 



121 



told in this prophecy were fulfilled in about fifty 
years from the date of the above period. It will 
be our business, in the elucidation of our great 
Bubject, to ascertain if the coincidence of prophecy 
and history is so exact as to satisfy the humble 
inquirer after truth ; that, on comparison of the 
two witnesses, history and prophecy, we have ob- 
tained facts that enable us to believe that we 
know the time and place, the actions and results 
which indicate that we have found the true and 
legitimate fulfillment of the prophecy. 

As all the tacts, actions, and events of this first 
trumpet period are briefly summed up in a single 
sentence, we hope we shall be able to show satis- 
factorily its fulfillment in a brief quotation from 
history. 

Many eminent men suppose that the irruption 
of the barbarous nations from the north are in- 
tended under the emblem of hail : they came 
not as the dew, or rain, or snow, to refresh, to in- 
vigorate, or to fertilize, but as a scourge from the 
north — the scourge of God ! And the raging fire 
of war came with this dreadful scourge, and it 
was mingled with blood ; it was prosecuted with 
life, vigor, and energy, symbolized by blood ; 
and they, the hail and fire, were cast upon the 
earth — -the Roman empire — and the third part 
of the earth was burnt up. Earth instead of 
trees is used by a great many ancient and authen- 
tic versions, and is to my mind evidently the 
genuine reading. Earth, then, is used by me- 
tonomy for the things which came of it. All 
flesh is as grass / and indeed, in speaking of 
man, a prophet says all flesh is grass. But 
there is a distinction made between men. Some 
are dead grass — dead in trespasses and sins; 
while others are green grass — alive unto God 
through Jesus Christ our Lord. Christ himself 
uses a figure of speech, conveying the same idea: 
" If these things be done in the green tree, what 
shall be done in the dry " — or dead trees or grass % 
The trees may signify the officers of state, and 
the green grass symbolize Christians. 

" We shall try to observe which way the angel 
of war takes his flight, and in wdiat part of the 
world the trumpet of war is sounded during the 
period of 180 years, from A. D. 420 to 600. By 
these indications we shall as readily discern the 
signs of the times, as by looking at a correct 
clock we know, by its hands, the hour of the day. 

1. " The northern nations, consisting of various 
tribes in Germany, Scythia, and other regions of 
the north and north-east, commonly called Goths, 
Huns, Vandals, &c, had, for a considerable 
length of time previously to the sacking and 
burning of Rome, made frequent attacks upon the 
borders of the empire ; but they were generally 
repulsed. Their number, (like the hail,) seemed 
16 



inexhaustible, and they were poured like a tor- 
rent (of hail) upon the enfeebled and distracted 
empire. 

u Alaric, a Goth, afterwards styled king of the 
Visgoths, was the first who laid siege to Rome, 
which he reduced to the most dreadful extremity. 
This happened A. D. 410. In a moment of de- 
spair the Salarian gate was opened at midnight, 
by some of the Romans themselves, and the mis- 
tress of the world was abandoned to the licen- 
tious fury of the tribes of Germany and Scythia. 

" The pillage lasted six days, and multitudes 
of its inhabitants were massacred. For more 
than 600 years, Rome had not been violated by 
the presence of a foreign enemy, and for more 
than 1,000 years she had stretched her arm of 
power over the nations, and ruled them as with a 
rod of iron." 

The Christians, as we have already remarked, 
symbolized by green grass, were all destroyed, 
comparatively speaking; although Alaric had 
given command to his soldiery not to hurt any 
one who was unarmed ; for great multitudes of 
Christians, from conscientious principles, would not 
bear arms ; for they considered it was not lawful 
for them to fight for the kingdoms of this world. 
But we will give the exact words of the historian : 

"Notwithstanding the orders given by Alaric, 
that none but the armed should be killed, yet 
vast multitudes of the unarmed citizens were put 
to death ; and probably more of this class were 
reduced from affluence to the miserable condition 
of captives, slaves, and exiles, on account of their 
non-resistance, than had been put to death ;" and 
hence, figuratively speaking, " all green grass 
was burnt up" — utterly consumed and destroyed. 

Here, under the very first blast of this trum- 
pet, we find the prophecy fulfilled so satisfacto- 
rily, that it is equal to a demonstration. But we 
shall show that this first trumpet sounds seven 
times, and every time in the same "third part 
of the earth," the Roman empire. Blair's Out- 
lines of Chronology. 

2. We will take notice of the results of the sec- 
ond blast of this first trumpet. The ravages of 
Attila, the Hun, in the Roman empire, com- 
menced A. D. 445. He overran Illyricum, Thrace, 
Dacia, and Mcesia, and at that time laid the Ro- 
mans under tribute. Soon after, with an army of 
500,000 men, he threatened the destruction of the 
whole empire. He was, however, ably opposed 
by Actius, a noble general of Valentinian III. 
While the Vandals, under Geuseric, were tram- 
pliug on the Roman province of Africa, and at 
length, took and plundered Rome itself, the Huns 
were advancing upon the empire from the north- 
east. This people are supposed to have originated 
from the eastern part of Asia; and extending 



122 



ANNOTATIONS. — CHAPTER VIII. 



their conquests from the borders of China to the 
Baltic sea, they impelled the Goths upon the Ro- 
man empire, and soon followed in the same track. 
Their march was extremely desolating. To their 
leader, Attila, the victims of his ambition have 
given the expressive appellation of " The Scourge 
of God?' 

"The emperor of Rome, Theodosius, after an 
attempt to murder Attila, ingloriously submitted 
to pay him an annual tribute of gold ; but the 
barbarian general, appearing again with an im- 
mense force, attempted to prostrate at once the 
decaying empire ; and thus the emperor of Rome, 
shut up in his own metropolis by the arms of the 
barbarian Attila, was at length most reluctantly 
compelled to purchase terms of peace." — Blair's 
Outlines of Chronology. 

3. JSTow let us listen to the third Hast of this 
trumpet, and learn where it sounds next. 

" The arrival of the Saxons in Britain, a prov- 
ince of the Roman empire, was connected with 
the reduction of the southern part of the island 
under the Saxon power. They landed under the 
command of Hengist and Horsa, A. D. 451, and, 
having assisted the Britons in repelling the Picts 
and Scots, they then turned their arms against the 
Britons. The southern Britons were exposed to 
the encroachments of their northern neighbors, 
and, in order to free themselves from this evil, 
they solicited the Saxons for succor and protec- 
tion ; and hence were brought under Saxon domin- 
ion. The struggle was long and severe, but it 
resulted in the triumph of the Saxons. Under 
them, seven distinct provinces became as many 
kingdoms, governed, for several ages, by their 
respective sovereigns." 

4. We shall watch the ways of this angel of 
war, to learn where he sounds his trumpet for the 
fourth time. 

"The taking of Rome by Odoacer, prince of 
the Heruli, put an end to the western Roman 
empire, 476 A. C. The length of time which it 
had existed as an empire, viz., from the battle of 
Actium, 31 B. C, to 476 A. C, was 507 years. 
The whole period, from the building of the city, 
was 1224 years. The eastern part of the empire 
continued some time after this date, though in 
comparative darkness. 

" The ruin of the Roman empire was the result 
of its greatness, connected with its moral corrup- 
tion. Divine Providence is constantly concerned 
by natural causes, as well as supernatural, called 
angels, in effecting the extinction of enormously 
guilty nations. Rome, having become a mass of 
luxury, weakness, and profligacy, fell an easy prey 
to the northern barbarians, who poured in like a 
hail-storm upon its dominions." 

5. We shall again watch this angel, and learn 



where he sounds the trumpet for the fifth time, to 
call the warriors to action. 

" The reign of Theodoric the Great, in Italy, 
commenced A. D. 488. Having wrested the sove- 
reignty of that country from the hands of Odoa- 
cer, by means of several engagements, he en- 
joyed the possession of it for a number of years, 
with credit to himself and with the approbation 
of his Roman subjects. After a severe struggle, 
Odoacer surrendered all Italy to the conqueror, 
Theodoric, who has the reputation of having been 
an able and virtuous emperor." — Blair s Out- 
lines of Chronology . 

6. The angel of war sounded his trumpet for 
the sixth time, in northern Africa, which was a 
part of the Roman empire. 

"The defeat of the Vandals in Africa, by Beli- 
sarius, occurred A. D. 534. By that event Africa 
was recovered to the Roman empire. The army 
of the Vandals, under Gelimer, the successor of 
Genseric, vastly exceeded that of the Romans ; 
but the fate of Africa was soon decided by the 
valor of the Roman general. 

" The hero, Belisarius, who revived the faint- 
ing glory of Rome, was born among the Thracian 
peasants, and had gradually risen to military 
command in the army of Justinian. Great was 
his merit as a warrior and a citizen ; and, though 
the ornament and glory of the empire, was often 
shockingly ill-treated by Justinian." — Blair's 
Outlines of Chronology. 

7. The first angel sounds his trumpet for war 
the seventh and last time in Italy. 

" The subjugation of the Ostrogoths in Italy, by 
Belisarius, restored that country to the empire. 
This event took place A. D. 537. The restoration, 
however, was temporary ; for after various turns of 
success and defeat, during thirty years, Italy was 
abandoned to the northern barbarians. After 
taking various places in Italy, Belisarius ap- 
proached the ancient capital of the Roman em- 
pire. Vitiges, who had been raised to the head 
of the Gothic government, by a singular policy, 
determined to delay offensive operations, and left 
Rome to its fate. Having recruited his forces, the 
Gothic monarch advanced to the capital, now 
occupied by Belisarius; but with 100,000 men he 
failed of his object, and was entirely defeated. 

"Six years after this event, Totila the Goth 
attempted the recovery of Italy from the Romans, 
and succeeded. Belisarius, who had been called 
away from the theater of action, returned to Italy, 
but he was at first unable to preserve the capital. 
Totila took it, and began the work of destruction, 
with the purpose of turning this bloody city into 
an utter ruin. Warned, however, by Belisarius, 
who appealed to the barbarian's sense of glory, 
he forbore to execute his threat of turning Rome 



ANNOTATIONS. 

into a desolate waste, or pasture for cattle." — 
Blair s Outlines of Chronology. 

It is worthy of note that history gives no ac- 
count of wars in any other part of the world 
during all this period. 

[V. 8. And the second angel sounded, and as 
it were a great mountain burning with fire 
was cast into the sea : and the third part of the 
sea became blood.] 

[V. 9. And the third part of the creatures 
which were in the sea, and had life, died ; and 
the third part of the ships were destroyed] — The 
ninth verse explains the latter clause of the eighth, 
and its expository character would be much more 
readily perceived, if it began with the word even, 
instead of and, which the original admits. 

I think that it has been clearly established by 
the Annotations and historical quotations in re- 
gard to the first trumpet, that the events foretold 
under it applied to the earth — the political affairs 
of the Roman empire — and that it does not apply 
to any thing else. 

It will be our purpose to show that the facts, 
actions, and events of the second trumpet period, 
applies to the Church, symbolized by the sea. 
This period embraces 180 years, from A. D. 
600 to 780. 

During this period, the light of science became 
far more dim than during the preceding, and both 
writer and reader must " walk amidst assassins 
and executioners, without finding objects less 
dreadful on which they may rest their eyes." 

History is the only sure interpreter of prophecy; 
and hence prophecy can not be satisfactorily ex- 
plained until fulfilled. If the prophecy under 
consideration is already fulfilled, and the period 
we have assigned it be correct, we shall be able 
from history to find that the great and absorbing 
actions and events of this period coincide with 
the prophecy. 

"When the second angel sounded his trumpet 
for the first time, a great " mountain," symbol of 
a great power opposing the Church, burning 
with fire, emblematic of its destructive and con- 
suming influence, was cast into the sea ; as a 
mountain of fire rolling on through the waves of 
human population, nothing being able, from its 
fiery character, to oppose its devastating progress. 

[And the third part of the sea became blood] — 
That is, by interpretation, the third part of the 
creatures — people which were in the sea, the 
Church, and had life, the life of God, born again, 
new creatures, true Christians — died by fire or 
sword, because they would not renounce their re- 
ligion and their heavenly Master. And the third 
part of the ships, the churches, or the members 
of the churches, were destroyed or turned to the 
use of a religion falsely so called. About a third 



— CHAPTER VIII. 123 

part of true Christians and their property wero 
destroyed, wherever this desolating fiery moun- 
tain made its way over the sea, spreading ruin, as 
if driven on by the resistless power of destiny. 
Shall we find, in this period, an historical coinci- 
dence to satisfy us that we are correct ? 

We shall see that the introduction of the Mo- 
hammedan religion and the establishment of the 
Mohammedan empire are the only great and ab- 
sorbing actions and events of this trumpet period, 
and in them we shall find a perfect coincidence 
with the prophecy ; and hence a complete and 
satisfactory fulfillment. 

1. " Christianity received, at an early period 
of this century (A. D. 622), a most total and 
overwhelming calamity from the doctrines and 
conquests of Mahomet or Mohammed, the arch 
impostor of the world. Descended from the most 
illustrious tribe of the Arabians, and from the 
most illustrious family of that tribe, Mohammed 
was, however, reduced, by the early death of his 
father, to the poor inheritance of five camels and 
an Ethiopian maid-servant. In his twenty-fifth 
year he entered into the service of Cadi j ah, an 
opulent widow of Mecca, his native city. By 
selling her merchandise in the countries of Syria, 
Egypt, and Palestine, Mohammed acquired a great 
part of that knowledge of the world, which facili- 
tated his imposture and his conquests ; and at 
length the gratitude or affection of Cadi j ah re- 
stored him to the station of his ancestors, by be- 
stowing on him her hand and her fortune. 

"The religion of which he was the author, is a 
system of Asiatic voluptuousness and Arabian 
superstition, grafted partly on the morality of the 
Gospel and partly on some of the rites of Judaism. 

" Thus the doctrines of Mohammed were art- 
fully adapted to the prejudices of the Jews, the 
several heresies and corruptions of the Christian 
Church, and the pagan rites of the Arabs. In 
the retreats of Hera, Mohammed professed he had 
the felicity of communing with the angel Gabriel, 
who revealed to him those sentiments concerning 
the nature, the will, and the attributes of the 
Supreme Being, which compose the Koran — the 
Bible of Mohammedans. This system, which 
was slowly formed and gradually promulgated, 
was at first probably inspired by fanaticism, and 
was afterward perfected by artifice and ambition. 

"The first proselytes of Mohammed were his 
faithful wife Caclijah, his servant Zeid, his pupil 
Ali, and his friend Abubeker. His religion 
slowly advanced within the walls of his native 
city, Mecca, for ten years. In this situation the 
prophet was surrounded by enemies, jealous of the 
power of his family and incensed at his preten- 
sions ; and his death, which was resolved upon 
by the princes of Mecca, was only prevented by a 



124 ANNOTATIONS. 

nocturnal and precipitous flight to Medina; the 
memorable era of the Hegira, which happened in 
the 622nd year of the Christian era, and still dis- 
criminates the lunar years of the Mohammedan 
nations. 

" From the time of his establishment at Medina, 
Mohammed assumed the exercise of the royal 
and sacerdotal functions, and claimed the right 
and prerogative of forming alliances, and of 
waging war. lie urged the command of Heaven 
to propagate his religion by every possible 
means, whether by flattery, fraud, or violence. 
Thousands enlisted under his warlike banner, who 
were tempted and gratified with the distribution 
of the spoil which was regulated by a divine law. 
These rewards, the eternal recompenses of Para- 
dise, and the persuasive tenets of fate and pre- 
destination, doctrines of the devil, induced the 
companions of Mahommed to face danger, and 
to meet undauntedly that death which they believe 
is impossible to shun or escape." — History of the 
Church, Cent. VII. 

"From the time that Mohammed took Mecca, 
he never laid down his arm till he had subdued 
all Arabia, and a part of Syria, imposing his 
religion by fire or sword wherever he extended 
his conquests. In the midst of his conquests 
he died, aged sixty-one years, A. D. G32. 

" Under his immediate successors, Abubeker, 
Omar, Otman, and Ali, (how like "a great 
mountain burning with fire" this desolating 
scourge made its way over the world !) in the 
space of fifty years, an empire was erected which 
was more extensive than what remained of the 
Roman. It included Arabia, Syria, Phoenicia, 
Mesopotamia, Chaldea, Persia, Egypt, Lybia, 
Numidia, Bactrania, and a part of Tartary. The 
name of Saracens, or Moors, is given to those 
successors of Mohammed who extended their 
empire through North Africa, South Europe, 
and the islands of the Mediterranean. The last 
of this race is the present emperor of Morocco. 
For the space of two centuries after the con- 
quest of Spain by the Saracens, their princes 
gained the highest reputation, both in arts and 
arms, of all the nations of the West." — Blair's 
Outlines of Chronology . 

These historical quotations before us have 
fairly introduced Mohammed, his doctrines, and 
practice. We shall now show the workings of 
the system, especially in regard to Christianity, 
under his immediate successors : 

"That the Christian subjects of those countries 
should submit to the dominion of these barbar- 
ians is not wonderful ; they had but little 
power to resist, and the forces of the Empire 
of Rome, attacked in various places, could af- 
ford little opposition to the incursions of these 



-CHAPTEE VIII. 

powerful and desolating invaders. But that 
their forced profession of the Mohammedan 
faith should soon become so generally accept- 
able to the professed believers in a Gospel of 
justice, peace, and purity, may excite much more 
surprise. 

''However, adapted as the doctrines of the 
great eastern impostor were to the jarring sec- 
taries, the warmest contenders in Christian 
theology were among the foremost of the apos- 
tates. Such as were unwilling to relinquish 
any abstruse nicety, or unreasonable scruple for 
the peace of the Church, surrendered the whole 
of their religion at the mandate of their barbar- 
ian conquerors, or at least exchanged the whole 
of what they had — the profession and appella- 
tion of Christians which had entitled them to 'a 
name to live, while they were dead.' 

" The Nestorians and Monophysites, and other 
sectaries who were abhorred and detested as 
heretics by their orthodox brethren, were eagerly 
received and protected by the sagacious impos- 
tor and his successors, and they repaid this 
service by bearing arms for the extension of 
his power, and the extinction of their opposers. 

"•Under the successors of Mohammed, the 
Christians who were averse to his faith suffered 
incredible hardships, and devastation and blood- 
shed marked the footsteps of the professors of 
Islamism. The patriarchates of Alexandria, 
Antioch. and Jerusalem, were, during this cen- 
tury, abolished by the conquests and cruelties 
of the Saracens. Toleration was not the virtue 
of the followers of Mohammed ; and however 
the Arabian Caliph (a name which equally im- 
plies both spiritual and temporal command) might 
be disposed to favor those sects by whom their 
conquests had been originally advanced, the 
orthodox Christians were severely opposed, per- 
secuted, and destroyed, and the ministry strictly 
prohibited from the exercise of their offices." — ' 
History of the Church, Cent. VII. 

2. This angel sounded his trumpet the second 
time to call the Saracen warriors to the siege of 
Constantinople. 

"TAe siege of Constantinople by the Saracens 
occurred A. D. 672. It proved to be ineffectual, 
though the preparations made by them were vast, 
and their expectations of success undoubted. 
Mohammed, in his lifetime, had asserted that the 
sins of the first army which besieged Constanti- 
nople should be forgiven. This inspired the 
Saracen leaders and troops with singular enthu- 
siasm ; but their enthusiasm was in vain. The 
solid and lofty walls of Constantinople were 
matters of fact, and well defended ; and above 
all, the Arabs were dismayed by the strange and 
prodigious effects of artificial fire. They, how- 



ANNOTATIONS. — CHAPTER VIII. 



125 



ever, repeated their attacks for six summers m 
succession, until the loss of thirty thousand Mos- 
lems compelled them to abandon their enterprise." 
— Blair s Outlines of Chronology. 

3. The third blast of the trumpet, by this an- 
gel, is to call the Saracens to the conquest of 
Spain. 

"The conquest of Spain by the Saracens was 
achieved under Muca, general of the Caliph 
Walid, A. D. 713. The conquerors, satisfied 
with the sovereignty of the country, left the 
Goths, who had long been masters of Spain, in the 
peaceable possession of their property, laws, and 
religion. By the marriage of Abdallah, the 
Saracen, with the widow of Rodrigo, the Gothic 
king, the two nations formed a perfect union ; and 
here the Saracen conquests end. — Blair's Out- 
lines of Chronology. 

With a brief quotation from another eminent 
historian, we will dismiss this "great mountain 
burning with fire, which was cast into the sea;" 
the territories of the Christian Church, which, 
from the quotations ahead}' before us, must con- 
vince every one was during this period, ^lihe the 
troubled sea, when it can not rest, whose waters 
cast up mire and dirt." This scourge of God was 
sent upon them on account of their wickedness ; 
for there is "no peace, saith my God, to the 
wicked." 

" According to the tradition of his companions, 
Mohammed was distinguished by the beauty of 
his person, an outward gift which is seldom de- 
spised, except by those to whom it has been 
refused. Before he spoke, the orator engaged on 
his side the affections of a public or private audi- 
ence. They applauded his commanding presence, 
his majestic appearance, his piercing eye, his 
gracious smile, his flowing beard, his countenance 
which painted every sensation of the soul, and 
his gestures which enforced each expression of 
the tongue. In the familiar offices of life, he 
scrupulously adhered to the grave and ceremonious 
politeness of his country ; his respectful attention 
to the rich and powerful was dignified by his con- 
descension and affability to the poorest citizen of 
Mecca ; the frankness of his manner concealed 
the artifice of his views ; and the habits of coun- 
try were imputed to personal friendship or uni- 
versal benevolence. His memory was capacious 
and retentive ; his wit easy and social ; his im- 
agination sublime; his judgment clear, rapid, 
and decisive. 

" He possessed great courage, both of thought 
and action ; and, although his designs might 
gradually expand with his success, the first idea 
he entertained of his divine mission bears the 
stamp of an original and superior genius. Con- 
versation enriches the understanding by mutual 



reception and reflection, but solitude is the school 
of genius ; and the uniformity of a work denotes 
the hand of a single artist. From his earliest 
youth, Mohammed was addicted to religious con- 
templation ; each year, during the month Rama- 
dan, he withdrew from the busy scenes of the 
world, and in the cave Hera, three miles from 
Mecca, he passed his time, where he received his 
pretended revelation, and composed the Koran. 

"The faith which he taught in the Koran, and 
preached to his family and nation under the name 
of Islam, or Islamism, is compounded of an eter- 
nal truth and a necessary fiction : ' That there 
is only one God, and that Mohammed is the 
apostle of God.'''''' — Gibbon: 

4. This angel sounds his trumpet the fourth 
time to call the warriors of Persia to the conquest 
of Jerusalem ; which is the only other event wor- 
thy of notice, during this period, of which sacred 
or civil history gives any account ; and, wdiat is 
notable indeed, it is also a " great mountain burn- 
ing with f re, and was cast into the sea," the S} r m- 
bol of the Church. 

"The increase of Christianity was beheld by 
the Jews with the utmost rancor of which the 
human mind is susceptible; and this passion was 
continually augmented by the severe edicts which, 
at various times, had been promulgated against 
them by their (falsely so called) Christian rulers. 
The wars between the Persians and the Roman 
emperors afford ed them an opportunity for the 
gratification of their revenge. The conquest of 
Jerusalem was meditated and achieved by the 
zeal and prowess of Chosroes, who enlisted for 
this holy warfare 26,000 Jews. These saw with 
exultation the capture of the city, the flames burst- 
ing out from the stately churches of Helena and 
Constantine, the demolition of the sepulcher of 
Christ, and the- precious relic of the cross con- 
veyed, together with its sacred guardian, the 
Christian patriarch, into Persia. The massacre, 
of 90,000 Christians was the result of the con- 
quests of Chosroes ; and many more were disposed 
of by the inhuman Persian to his Jewish adher- 
ents, and, in their subjugation to these masters, 
they endured evils which were poorly compen- 
sated by the continuance of life." — History of the 
Church, Cent. VII. 

We have now before us a summary of the great 
facts, characters, actions, and events of this trum- 
pet period ; and, to our mind, they fully coincide 
with the facts, actions, and events indicated in the 
prophecy. 

[V. 10. And the third angel sounded, and 
there fell a great star from heaven, burning as it 
were a lamp, and it fell upon the third part of the 
rivers, and upon the fountains of waters. 

[V. 11. And the name of the star is called 



12G 



ANNOTATIONS. — CHAPTER VIII. 



Wormwood ; and the third part of the waters 
became wormwood ; and many men died of the 
waters because they were made bitter] — Under 
the symbols, emblems, and metonymies of this 
prophecy we have great and important characters, 
actions, and events foreshadowed ; and as the 
prophecy has been long fulfilled, we shall be able 
readily to find its historical coincidence. 

The period occupied in sounding the third 
trumpet is also 180 years, extending from A. D. 
780 to 960. 

1. When the third angel sounded his trumpet, 
there fell a great star from heaven. A star here 
is the symbol of a minister of the Church, and 
by enallage is put for the Christian priesthood. 
His falling from heaven is his falling away from 
the truths of the Gospel, the commandments and 
doctrines of heaven. A great star, burning as a 
lamp; a great minister, a light of the Church — 
one much looked to as a guide in religion. As 
rivers are the tributaries of the natural sea, and, 
flowing into it, make the great sea, so the people, 
flowing into the church, entitle it to the appella- 
tion of a sea. 

[And upon the third part of the fountains of 
waters] — Causing the fountains from whence the 
rivers originate to be affected ; for " like people, 
like priest." 

The sentence might be plainer by being trans- 
posed, and read thus: "And it fell upon the 
fountains of waters, and upon the rivers ;" that 
is, its influence was injuriously felt by priests 
and people. 

[And the name of the star is called Worm- 
wood] — the name, power, influence, doctrine of 
this star, is called Wormwood, which is a term 
used in several parts of the Bible to denote bitter 
and false doctrine, but especially idolatry. (See 
paragraph 11 of this chapter, where idolatry is 
symbolized by wormwood and bitter waters.) 

[And the third part of the waters became worm- 
wood] — That is, a third part of the people — great 
multitudes became imbittered by false and idola- 
trous doctrine. And many men died — were put 
to death by those who had turned away from the 
holy commandment delivered unto them, to keep 
themselves from idols. Many men, those who 
were quitting themselves like men in abstaining 
from idols, were put to death for no other reason 
than being valiant for the faith of the Gospel. 

Now, if our interpretation of this scriptural 
revelation be correct, we must expect to find that 
idolatry was fully introduced into the Church 
within this period ; and that some eminent gos- 
pel minister, one who had been looked up to as a 
great star, fell from his integrity, degraded his 
high vocation, and advocated the introduction of 
idolatry into the church ; and by this root of bit- 



terness springing up, being nurtured and matured, 
many were troubled, persecuted, and killed. But 
these things certainly have their coincidence in 
history, both in regard to time, character, action, 
and event. Therefore we will proceed to bring 
forward the testimony. 

"The times were remarkable, indeed, for prof- 
ligacy, and for misery, its concomitant. The im- 
perial family of the Roman empire exhibited a 
series of the most horrible crimes. Cne emperor 
was put to death in revenge of murder and in- 
cest ; another was poisoned by his queen ; a third 
was assassinated in the bath by his own domes- 
tics ; a fourth tore out the eyes of his brothers ; 
the Empress Irene, whose talents commanded re- 
spect, was infamous for the murder of her only 
sou, by causing both his eyes to be cruelly put 
out. 

" The Church partook of the degeneracy, or 
rather, by its corruption, became the cause of it. 
Pure Christianity was but little known, amidst 
futile forms and ceremonies, and external pomp. 
Worldly ambition had taken possession of the 
pretended vicegerents of Christ. The popes now 
began to acquire temporal power and authority, 
and were gradually extending a spiritual jurisdic- 
tion over all the Christian kingdoms. It was in 
this period they attained the height of their power. 
For the most part, the state of the Church was 
extremely low during this period. The darkness 
and corruption of the times were so great, that 
but few enlightened and consistent believers could 
be found. Christianity was dishonored both by 
the principles and practices of its teachers; all 
ranks of the clergy, by ignorance, ambition, and 
voluptuousness. Benefices were publicly exposed 
for sale, so that the lowest and most profligate 
men often obtained them. The popes generally 
extended their temporal authority, and, together 
with the rest of the clergy, engrossed a share of 
influence in the administration of civil govern- 
ment, altogether inconsistent with their sacred 
functions. Ecclesiastics became temporal rulers; 
and kings, and princes, and nobles shut them- 
selves up in cloisters, and spent their lives in 
penance. 

"The separation of the Greek from the Latin 
Church took place at this era : this event was 
brought about in consequence of a long standing 
difference between the Greek and Latin bishops, 
relating to several points of practice and discip- 
line ; but more especially on account of the am- 
bition of rival pontiffs, and the toleration of 
images and image-worship in the Latin Church, 
which practice is still continued." — Blair's Out- 
lines of Chronology . 

" Leo, the Isaurian, who was invested with the 
purple in the year 716, and crowned by the patri- 



ANNOTATIONS. — CHAPTER VIII. 



127 



arch, Germanus, engaged himself by a solemn 
oath, on the clay of his coronation, to defend and 
preserve the orthodox cause. Uuder this empe- 
ror, A. D. 721, the contests concerning image wor- 
ship, which had for a long time lain dormant, 
were again revived. Measures against the prev- 
alence of this pernicious superstition were con- 
ceived and executed with resolution and intre- 
pidity, and sharp and continued tumults agitated 
the whole Christian world on this subject. Syn- 
ods clashed against synods, council against coun- 
cil, the East against the West. The miraculous 
efficacy of those painted pageants was insisted 
upon by the friends of idolatry. These pretended 
saints declared the justice of their cause by signs 
and portents, and the charges of idolatry and 
impiety were reciprocally and virulently applied 
to each other by the contending parties." 

This brief quotation from Church history shows, 
beyond a doubt, that the waters — symbol of 
people — were, by this root of bitterness, source 
or foundation of bitterness, cause of contention, 
apple of discord, grapes of Sodom, made as bitter 
as wormwood towards each other. This doctrine 
of idolatry is the doctrine of Satan, "the great 
star which fell from heaven," of which Christ per- 
sonally told the disciples, that he saw Satan fall 
like fire from heaven. No wonder Satan should 
change himself into an angel of light, as it were, 
a lamp, to give men light in the effulgent Gospel 
day, and in the face of God's own eternal man- 
date, when we consider his consummate impu- 
dence and his implacable enmity towards God 
and man, — " Thou shalt worship the Lord thy 
God, and him only shalt thou serve.'''' 

" The emperor was charged with being per- 
verted by the Mohammedans, who had not only 
sneered at the Christians for their attachment to 
images, but had actively demonstrated their ab- 
horrence of this superstition and attempted its 
abolition. The Mohammedan caliph, Yezid, had 
commanded all the images in the Christian 
churches of his dominions to be destroyed ; and 
in 726 A. C, Leo published a severe edict against 
this species of idolatry, in which he strictly pro- 
hibited their receiving any hind of worship or 
adoration, and commanded them to be removed 
from all the churches." — Church Hist., Cent.YIII. 

I consider Germanus as coincident with the 
"great star from heaven, burning as a lamp," for 
he was patriarch of the Church of Rome, an office 
above a bishop, and little inferior to that of the 
Pope. Let us hear what the historian says : 

" Germanus, the patriarch, preached and wrote 
in defense of images, and was supported by legions 
who flocked with eagerness to his standard, and 
the standards of the degraded saints, ' because 
that, when thev knew God, they glorified him not 



as God, neither were thankful, but became vain 
in their imaginations, and their foolish heart was 
darkened ; professing themselves to be wise, they 
became fools, and changed the glory of the un- 
corruptible God into an image made like to cor- 
ruptible man, and to birds, and fourfooted beasts, 
and creeping things, who changed the truth of 
God into a lie (and those who worship images in 
the church, wrest the Scriptures, the truth of God, 
in support of the practice), and worshiped and 
served the creature rather than the Creator, who 
is God alone, blessed forever. Amen.' 

" The successful struggle of Leo for the demo- 
lition of idolatry in the imperial city, did not, 
however, influence the conduct of his subjects in 
other parts of the empire. The horrors of civil 
discord raged in the islands of the Archipelago, 
in Asia, and in Italy. The people, beholding 
the image of their Saviour and of the saints igno- 
miuiously torn to pieces or burned by the com- 
mand of Leo, assembled in a tumultuous man- 
ner, demolished the statues and pictures of the 
emperor, and surrounded the gates of the royal 
palace ; but after being repulsed with great 
slaughter they were compelled to submit to this 
edict against images. 

" Pope Gregory II., however, opposed with 
great vehemence the attempts of the emperor to 
suppress image worship / and thus the efforts of 
the emperor were ineffectual." 

"Under the administration of Irene, image 
worshipers enjoyed not only a respite from their 
sufferings, but the utmost protection and favor. 
New images decorated the walls which had lately 
been deprived of their ornaments ; and she adopt- 
ed the popular measure of annulling the edicts of 
former emperors against image worship. In 786 
A. C, in concert with Adrian, Pope of Pome, a 
council was convened by the emperor Constantino 
at Constantinople, but transferred to Nice in 
Bythinia, where the impiety of the image-break- 
ers was severely condemned ; the adoration of 
images and of the cross re-established ; and se- 
vere punishments were denounced against the 
transgressors of these established rights to wor- 
ship images. 

" The superstitious dogmas of this general 
council were supported by false records and spu- 
rious manuscripts, and confirmed by a chain of 
such arguments as admirably suited the wisdom 
of the cause. The assembled fathers expressed 
their abhorrence of images made to represent the 
Deity ; but gave a full sanction to the crucifix, 
which they commanded to be solemnly dedicated, 
and placed upon the walls of the churches or 
private houses, or the road-side. Images of our 
Lord were also to be made, as well as of the ven- 
erable angels and all saints, and especially of the 



128 



ANNOTATIONS. — CHAPTER VIII. 



Virgin Mary, who was then, as now, called the 
immaculate mother of God? 

"This species of worship was so passionately 
admired by the Greeks, that they esteemed the 
second Niceue council as a signal Messina; derived 
to them from the interposition of Heaven, and, 
in commemoration of it, instituted an anniversary 
festival, called the feast of orthodoxy. 

"In this council the legate of the Pope of 
Rome attempted, in the name of his master, to 
explain the worship due to the saints as an in- 
ferior kind of homage, which he called dulia j 
the adoration due to the Supreme Being he called 
latria. The versatile bishops of Rome, who un- 
der the former reigns had professed their dislike 
of the worship of the saints, scrupled not to make 
their peace with Irene, and to secure their con- 
tinuance in their possessions by a recantation of 
those opinions which were deemed heretical by 
the second council of Nice. Deplorable was the 
state of things in the Roman Empire during this 
period (from 780 to 960.) 

" Government was weakened b} T perpetual rev- 
olutions, caused by electing or deposing differ- 
ent emperors or ecclesiastics ; military discipline 
decayed, learning was neglected or despised, 
every species of atrocity were practiced under 
the mark of religious zeal, and the empire was 
repeatedly invaded by barbarians, if it was pos- 
sible for people to be more barbarous. In Syria 
and Palestine several cities were destroyed by 
earthquakes ; an extraordinary darkness, which 
lasted from the beginning of August to October, 
and occasioned little distinction between night 
and day, overspread that country. 

" And this was followed by the plague, which 
broke out in Calabria, and soon spread over 
Sicily, Greece, and the islands of the iEgean sea, 
and at length reached to Constantinople, where it 
raged furiously during the space of three years." 
— History of the Church, Cent. VIII. 

" But of all the controversies this age produced, 
the most interesting is that which ended in the 
total disunion of the Greek and Latin Churches. 
A vindictive and jealous spirit of animosity and 
contention had, for a long time, prevailed between 
the bishops of Rome and Constantinople, and 
had sometimes manifested itself in acts of vio- 
lence. In this century it arose to an enormous 
height, and broke forth into a most violent flame, 
A. D. 858, when the learned Photius was chosen 
patriarch of Constantinople, by the emperor 
Michael, in the place of Ignatius, whom that 
prince expelled from his see, and forced into 
exile. This violent proceeding, though it was 
justified and applauded by a council assembled 
at Constantinople, A. D. 861, was far from 
being attended with general approbation. Igna- 



tius appealed from the decision of this coun- 
cil to the Roman Pontiff, Nicholas I, who es- 
poused his interests, and in a council assembled 
at Rome, in A. D. 862, excommunicated Photius 
as unlawfully elected, as well as his abettors, for 
having been concerned in so unrighteous a cause. 
The new patriarch, however, was so far from 
being terrifled or dejected by the excommunica- 
tion, that he returned the compliment to the 
Roman Pontiff; and in a council assembled 
at Constantinople, A. D. 866, declared Nicholas I 
unworthy both of the place he held in the 
Church, and also of being admitted to the 
communion of Christians. 

" While affairs were in this distracted state, and 
the flame of controversy was daily becoming more 
violent, Basilius, the Macedonian, who, by the 
murder of his predecessor, had enabled himself to 
seize the imperial throne, calmed at once these 
tumults, and restored peace to the Church by re- 
calling Ignatius from exile to the high station 
from which he had been degraded, and by con- 
fining Photius in a monastery. This imperial 
act of authority was solemnly approved and con- 
firmed by a council assembled at Constantinople, 
in A. D. 869, in which the legates of the Roman 
Pontiff, Adrian II, had considerable influence, 
and were treated with the highest marks of dis- 
tinction ; and in it the religious disputes between 
them and the Greeks were concluded, or silenced 
and suspended. 

" Upon the death of Ignatius, which occurred 
A. D. 878, the emperor took Photius into favor, 
and placed him again at the head of the Greek 
Church in the patriarchal dignity whence he had 
fallen. The council which was held at Constan- 
tinople, under Photius 879 A. D., and which 
is reckoned by the Greeks the Eighth General 
Council, added force and vigor to idolatry, by 
maintaining the sanctity of images, and approv- 
ing, confirming, and renewing the Nicene de- 
crees. Thus, after a controversy which had been 
protracted during the space of 150 years, the cause 
of idolatry triumphed over the dictates of reason 
and Christianity ; the whole East, the Armenians 
excepted, bowed down before the victorious im- 
ages ; nor did any of the succeeding emperors 
attempt to recover the Greeks from this supersti- 
tious phrensy, or to restrain them in this puerile 
worship of the work of their own hands. 

" The triumph of images, notwithstanding the 
zealous efforts of Roman pontiffs in their favor, 
was obtained with much more difficulty among 
the Latins, than among the Greeks ; for the Latins 
still continued to maintain that inviolable, indi- 
vidual, and indeed inalienable right and privilege 
of judging for themselves in religious matters, 
and were far from being disposed to submit their 



ANNOTATIONS. 

reason implicitly to the decisions of the pontiff", or 
to consider any thing infallible and true in re- 
ligion, which had human authority alone for 
its foundation. 

"In time, however, the European Christians 
departed gradually from the observance of this 
principle, and fell imperceptibly into a blind sub- 
mission to the decisions of the Roman Pontiff, 
whose influence and authority grew daily more 
formidable. Towards the conclusion, therefore, 
of this century, the Gallican clergy began to pay 
a certain degree of religious homage to the sacred 
images ; and their example was followed by the 
Germans and other nations. 

"In the year 8S6, Leo, surnamed the Philo- 
sopher, the son and successor of Basilius, de- 
posed Photius from the patriarchal see of Con- 
stantinople, when he again experienced the vanity 
of earthly grandeur and elevation by a fall, which 
concluded his prosperous days, for he was con- 
fined in an Armenian monastery by Leo, where 
he died A. D. 891. 

" The death of Photius, who was the only au- 
thor of the schisms which divided the Greeks and 
Latins, might have been the occasion of removing 
those unhappy contests and of restoring peace 
and concord in the Church, if the Roman pontiffs 
had not been regardless of the demands of justice 
and equity, as well as of the duty of Christian 
moderation ; but they indulged their passions at 
the expense of sound policy, and would be satis- 
fied with nothing less than the degradation of all 
the priests and bishops who had been ordained by 
Photius. The Greeks, on the other hand, were 
shocked at the arrogance of these unjust preten- 
sions, and refused to submit to them on any con- 
ditions. Hence, resentment and irritation called 
up the spirit of discord, which had been quietly 
slumbering. 

"Religious, as well as civil, contests were 
again set on foot ; new controversies were added 
to the old, in regard to the worship of idols, until 
the fatal schism took place which produced a last- 
ing and total separation between the Greek and 
Latin Churches." — Church History, Cent. IX. 

We have clearly shown that the wormwood of 
idolatry imbittered the waters and produced the 
most bitter controversy that has ever troubled the 
Church, and that it fell upon the Church about 
the time, we say, the third angel sounded his 
trumpet; and that it continued during the period 
we have assigned to this trumpet, one hundred 
and eighty years, to the close of* A. D. 900, pro- 
ducing the most deplorable and ruinous schism 
which ever befell the Christian Church. 

[V. 12. And the fourth angel sounded, and 
the third part of the sun was smitten, and the 
third part of the moon, and the third part of the 
IT 



— CHAPTER VIII. 129 

stars, so as the third part of them was darkened ; 
and the day shone not for a third part of it, and 
the night likewise] — The fourth angel began to 
sound his trumpet to indicate the approach of the 
great darkness which was impending over the 
world, because of men turning away to idolatry : 
their foolish hearts were darkened, and because 
they did not like to retain God alone in their 
minds, as the true object of worship, he justly 
gave them up to the power of darkness. This 
trumpet includes a period of ISO years, from 
A. D. 960 to A. D. 1140. 

1. The third part of the sun was smitten — that 
is, the third part of the Roman empire was smit- 
ten with darkness : with the darlt, errors of idol- 
atry, with all its debasing, profligate, and miser- 
able consequences. This is the same number 
that was imbittered under the third trumpet ; 
their conduct was first bitter, then black; show- 
ing they were under the power of darkness, and 
that they loved darkness rather than light. That 
is, they loved the service of Satan rather than the 
service of God. 

2. And the third part of the moon — the moon, 
the ecclesiastical power of the government of the 
empire, the Church, was smitten, as the sun, 
above described. 

3. And the stars were smitten with dark- 
ness. The stars symbolize the Christian priest- 
hood ; and the third part of them were involved 
in this darkness of error, superstition, and idol- 
atry. They departed from the faith of the Gospel ; 
turned the truth of God into a lie, and became 
mediums of darkness, rather than light, to the peo- 
ple. They served to advance the kingdom of Sa- 
tan in the world ; but not the kingdom of God. 
They were the ministers of Satan ; not of Christ. 
They had the name and the form ; but they had 
not the life and the power of Christianity. 

[And the day shone not for the third part of it] 
— The day is put here by metonomy for the cause 
of day — the Sun- — which did not shine out in its 
effulgence and power to dispel this darkness, this 
curse of idolatry from the empire. This clay, 
Sun, Church, had light ; but she hid it under a 
bushel ; she did not use her power to dispel the 
night of error, the dark clouds of superstition, the 
blackness of darkness, the curse of idol-worship 
from the Churches. Christians are of the Day ; 
the offspring of Day; and, therefore, they are 
called the light of the world, and are to let their 
light so shine that others may see their good 
works and glorify their Father in heaven ; and no 
man can glorify his Father in heaven, who in any 
other way worships any other being or thing in 
the universe. 

[And the night] — The term night is put here by 
metonomy for the moon, the ruler of the night ; as 



130 



ANNOTATIONS.— CHAPTER VIII. 



day in the former clause of the sentence is put 
for the sun, the ruler of the day. The night here 
implies the civil or political government of the 
empire ; that it did not use its power to dispel 
idolatry, the cause of the moral and political 
darkness of this period. St. Paul uses a figure 
very similar to this when he writes to the Church. 
(Rom. xiii, 11, and Eph. iv, 5-8.) Of the saints 
or true Christians, he says : " Ye are all the 
children of light, even the children of the day ; 
we are not of the night nor of the darkness." 
That is, we are the children of God ; not the chil- 
dren of Satan. The sum of all is this ; neither 
did the day nor the night, the Church or the State, 
exercise its power to dispel the dark, dreadful, 
and ruinous errors of idolatry. 

" The Roman empire, which has filled so large 
a space in the eyes of mankind, at this era, had 
fallen very considerably from its eminence; while 
other nations and sovereignties began to make a 
figure on the stage, and to attract a portion of 
public attention. With the decay of the Roman 
empire, and the corruption of the Christian re- 
ligion, was connected the increasing darkness of 
the times." — Blair's Outlines of Chronology, 

/» r-i ■ *■ ■ r w _______ £/ O *J / 

from Cent. VIII to XI. 

This is testimony precisely to our purpose in 
support of our positious. I remember to have 
seen the remark somewhere, in regard to the tenth 
century, " That when little was done, the histor- 
ian had but little to do to record it." And as 
there are but two political events in this period 
of any great importance, we place them before us. 

1. "The reign of John Zimisces, emperor of 
the Roman empire, commenced A. D. 969. It 
was signalized by the success of his armies against 
the Russians on the Danube, and the Saracens on 
the Tigris. His general, Bardes, with 12,000 
men, routed an army of 300,000. John Zimisces 
was a noble Armenian by birth, of uncommon 
stature, strength, and beauty, and of an heroic 
soul. He was duly proclaimed after the death 
of his predecessor, in accomplishing whose death 
he is said to have been concerned. A just Provi- 
dence, it would seem, awarded him a smiilar fate 
by a cup of poison being administered to him." 

2. " The landing of William the Conqueror, 
the intrepid Norman, in Britain, occurred A. D. 
1066. With 60,000 men, he defeated the English 
under Harold in the field of Hastings, and soon 
after took possession of the throne of England, 
which had been previously bequeathed to him by 
King Edward the Confessor. William was Duke 
of Normandy, and a prince, whose great abilities 
and personal prowess rendered him illustrious 
throughout Europe." — Blair. 

It appears to me that we are to understand, 
from the third part of the sun, moon, and stars 



being darkened, that a great part of the Church 
and State, and their rulers or ministers, were to 
be darkened, and that for a long period. Histo- 
rians all agree that the Dark Ages, as they are 
often termed, were of about a thousand years' 
duration. About three hundred years, or one-third 
of it, including the periods of the fourth and fifth 
trumpets, was a period of almost total moral, 
political, and intellectual darkness. 

"The Dark Ages, as they have been commonly 
called, commenced with this period, A. D. 500 ; 
at least, the darkness now begins to be particularly 
apparent, and we shall find it prevailing over the 
nations, though with some intervals of light, 
nearly one thousand years. Ample records, how- 
ever, of the times, and of the state of the human 
mind, are found both in civil and ecclesiastical 
writers." — Blair's Outlines of Chronology 

We suppose a single quotation, from ecclesiasti- 
cal history, will fully satisfy the reader that we 
are correct in our interpretation of the facts, char- 
acters, actions, and events of this fourth trumpet 
period : 

" The state of religion, in this period, was such 
as might be expected in a season of prevailing 
ignorance and corruption. Both Greeks and 
Latins placed the essence and life of religion in 
the worship of images and departed sai?its — in 
searching after with zeal, and preserving with a 
devout care and veneration the sacred relics of 
holy men and women, and in heaping up riches 
upon the priests and monks, whose opulence in- 
creased with the progress of error, superstition, 
and idolatry. Scarcely did the humble Christian 
dare to approach the throne of a merciful God 
without first rendering the saints and images pro- 
pitious, by a solemn round of expiatory rites 
and lustrations. The ardor, also, with which 
relics were sought, surpasses almost all credibil- 
ity ; it had seized all ranks and orders of the 
people, and was grown into a sort of fanaticism 
and frenzy ; nor was it conceived to be any dimi- 
nution of the dignity of the Supreme Being to 
interpose in these discoveries, which, according 
to the monkish legends, were generally made in 
consequence of some miraoulous communications 
to one of the holy fraternity, or to some super- 
natural female, who was directed to the place 
where the bones of the saint lay dispersed or in- 
terred. 

" The fears of Purgatory were now carried to 
the greatest extent, and even exceeded the appre- 
hensions of infernal torments. It was believed 
that all must necessarily endure the pains of Pur- 
gatory, but that infernal torments might be easily 
avoided, provided the deceased was enriched with 
the prayers of the clergy, or shielded by the merits 
and mediations of the saints. 



ANNOTATIONS. 

"Among the numerous opinions, however, 
which disgraced the Latin Church, and produced, 
from time to time, such violent agitations, none 
occasioned such a universal panic, nor such 
dreadful impressions of terror or dismay, as a 
notion that prevailed during this century of the 
immediate approach of the clay of judgment. 
Hence prodigious numbers of people abandoned 
all their civil and parental relations, and, assign- 
ing over to the Church or monasteries all their 
lands, treasuries, and worldly effects, repaired, 
with the utmost precipitation, to Palestine, where 
they imagined that Christ would descend from 
Heaven to judge the world. 

"Others devoted themselves, by a solemn and 
voluntary oath, to serve the Churches, convents, 
and priesthood, whose slaves they became in the 
more rigorous sense, joyfully performing their 
diurnal tasks, from a notion that the Supreme 
Judge would diminish the severity of their sen- 
tence, and look upon them with a more favorable 
and propitious eye, on account of having made 
themselves the devotees of his ministers. 

" When an eclipse of the sun or moon happened 
to be visible, the cities were deserted, and their 
miserable inhabitants fled for refuge to the 
mountains, and hid themselves in caves, and 
cavities, and among the craggy rocks of the 
wilderness. The opulent attempted to bribe the 
Deity, and his saints, by rich donations conferred 
upon the sacerdotal and monastic orders, who were 
considered as the immediate vicegerents of 
Heaven. In many places, temples, palaces, and 
noble edifices, both public and private, were suf- 
fered to decay, were even deliberately pulled 
down, from an opinion that they were no longer 
of any use, since the final dissolution of all 
things was at hand. This general delusion was, 
indeed, opposed by the discerning few who en- 
deavored to dispel these groundless terrors, and to 
efface the notion they arose from in the minds of 
the people. 

" The number of the saints, who were looked 
upon as ministers of the kingdom of Heaven, 
and whose patronage was esteemed such an un- 
speakable blessing, was now everywhere multi- 
plied, and the ecclesiastical calendars and celes- 
tial courts were filled with new legions of this 
species of beings, some of which had no existence 
but in the minds of their deluded clients and 
worshipers. 

"This multitude of saints may be easily ac- 
counted for, When we consider that ignorance of 
divine truth is the cause of superstition, and that 
superstition, the source of fear, was grown to such 
an enormous height, in this age, as rendered the 
creation of new patrons necessary to calm the 
anxiety of trembling mortals. The corruption and 



— CHAPTER VIII. 

impiety, also, which now reigned with unbounded 
sway, and the licentiousness and dissolution that 
had so generally infected all ranks and orders of 
men, rendered the reputation of sanctity very 
easy to be acquired ; for, amid such a perverse 
generation, it demanded no great amount of vir- 
tue to be esteemed holy ; and this, doubtless, con- 
tributed to increase considerably the number of 
these celestial, but imaginary advocates. 

" The Roman Pontiff, who before this period 
had pretended to the right of creating saints by 
his sole authority and power, offered, in this cen- 
tury, the first specimen of this ghostly work ; for, 
in the preceding ages, there is no example of his 
having exercised this privilege alone. This speci- 
men was given A. D. 993, by John XV, who, with 
all the formalities of a solemn canonization, en- 
rolled Udalric, bishop of Augsburg, in the number 
of saints, and thus conferred upon him a title to 
the worship and veneration of all Christians. • 

" The number of ceremonies increased in pro- 
portion to the number of these saints, which mul- 
tiplied from day to day, for each new saintly 
patron had appropriated to his service a new fes- 
tival, a new form of worship, a new round of re- 
ligious rites ; and the clergy discovered, in the 
creation of new ceremonies, a wonderful fertility 
of invention, attended with the utmost dexterity 
and artifice. It is observable that a great part of 
these new rites derived their origin from the va- 
rious errors which the barbarous nations had re- 
ceived by tradition from their pagan ancestors, 
and still retained, even after their conversion to a 
corrupted Christianity. The clergy, instead of 
extirpating these errors, gave them a Christian 
appearance, either by inventing certain religious 
ceremonies to cover their deformity, or by explain- 
ing them in a forced, allegorical manner ; and 
thus they have been introduced and perpetuated, 
in what is called the Chuech, fkom age to age." 

— Gregory' 's History of the Church, Cent. X. 

If this testimony fails to satisfy the reader that 
the coincidence between the two witnesses, history 
and prophecy, is satisfactory as to facts, charac- 
ters, actions, and events, it would be useless to 
introduce any more evidence. A darker period 
than this, and one in which so little was done by 
Church or State, or their officers, towards imped- 
ing the progress of error, superstition, image- 
worship, and idolatry, has never been experienced 
by mankind ; and hence, by common consent, this 
period has obtained the appellation of the Dark 
Ages. 

[V. 13. And I beheld flying through the 
midst of Heaven, and heard an angel saying with 
a loud voice, "Wo, wo, wo, to the inhabitants of 
the earth, by reason of the other voices of the 
trumpet of the three angels which are yet to 



132 



ANNOTATIONS. — CHAPTER VIII. 



sound !] — I beheld, flying through the midst of 
Heaven, an eagle; Heaven is put by metonomy 
for the Church ; so the prophet saw one passing 
with great power, and as with the rapid flight 
of an eagle, through the midst of the Church 
territory, to prepare them for the events of 
the next trumpet periods. This term eagle, 
is used, in my opinion, also by metanomy, 
for a subject of the eagle, or Roman government; 
eagle is an appellation given to the Romans by 
Christ, when personally on earth ; for says He, 
"Where the body is, thither will the eagles be 
gathered together," meaning, that where the body 
of the Jews should be, thither the Romans 
would gather together, and destroy them, as the 
eagle does his prey. In my opinion, this eagle 
was Peter the Hermit. Three dreadful calam- 
ities are to curse the earth during the next three 
trumpet periods. The expression, inhabitants of 
the earth, implies that these woful calamities 
were to be very extensive, and that political 



powers' and governments, which are symbolized 
by the term earth, because they are of the earth, 
earthy, should be especially overwhelmed, and 
overthrown by these dreadful disasters. And we 
shall see that history fully sustains this inter- 
pretation, and that there is a most satisfactory 
coincidence between the records of the two 
witnesses, prophecy and history; and that history 
is the true interpreter as well as witness of 
prophecy. 

We close our Annotations on this chapter by 
a brief quotation from Dr. Adam Carke's note 
on verse 13: "Instead of 'an angel flying,' 
almost every manuscript and version of note has 
'an eagle flying.' The eagle was the symbol of 
the Romans, and was always on their ensigns. 
The three woes, which are here expressed, were 
probably to be executed by this people ; and the 
reading, eagle, instead of angel, is undoubtedly 
genuine." This rendering of the text makes the 
whole subject plain. 



_134 THE VOICE OF 

REVELATION. 

CHAPTER IX. 

1 At the sounding of the fifth angel, a star falleth from 
heaven, to whom is given the key of the bottomless pit. 
2 He openeth the pit, and there come forth locusts like 
scorpions. 12 The first wo 2 }ast - 13 The sixth 
trumpet soundeth. 14 Four angels are let loose, that 
were bound. 

1. And the fifth angel sounded, and I saw a 
star fall from heaven unto the earth : and to 
him was given the key of the bottomlesss pit. 

2. And he opened the bottomless pit; and 
there arose a smoke out of the pit, as the 
smoke of a great furnace ; and the sun and the 
air were darkened by reason of the smoke of 
the pit. 

3. And there came out of the smoke locusts 
upon the earth : and unto them was given power, 
as the scorpions of the earth have power. 

4. And it was commanded them that they 
should not hurt the grass of the earth, neither 
any green thing, neither any tree; but only 
those men which have not the seal of God in 
their foreheads. 

5. And to them it was given that they should 
not kill them, but that they should be tor- 
mented five months : and their torment was as 
the torment of a scorpion, when he striketh a 
man. 

6. And in those days shall men seek death, 
and shall not find it ; and shall desire to die, 
and death shall flee from them. 

7. And the shapes of the locusts ivere like 
unto horses prepared unto battle ; and on their 
heads to ere as it were crowns like gold, and their 
faces were, as the faces of men. 

8. And they had hair as the hair of women, 
and their teeth were as the teeth of lions. 

9. And they had breast-plates of iron ; and 
the sound of their wings tvas as the sound of 
chariots of many horses running to battle. 

10. And they had tails like unto scorpions, 
and there were stings in their tails : and their 
power zvas to hurt men five months. 

11. And they had a king over them, which is 
the angel of the bottomless pit, whose name in 
the Hebrew tongue is Abaddon, but in the 
Greek tongue hath his name Apollyon. 

12. One wo is past; and behold, there come 
two woes more hereafter. 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

(V. 1.) He that heareth you heareth me; 
and he that despiseth you despiseth me, and he 
that despiseth me despiseth him that sent me. 
And the seventy returned again with joy, say- 
ing, Lord, even the devils are subject unto us 
through thy name. And he said unto them, I 
beheld Satan as lightning fall from heaven. Be- 
hold, I give unto you power to tread on serpents 
and scorpions, and over all the power of the 
enemy: and nothing shall by any means hurt 
you. Notwithstanding, in this rejoice not, that 
the spirits are subject unto you ; but rather re- 
joice, because your names are written in heaven. 
—Luke x: 16-20. 

(V. 2.) Blow ye the trumpet in Zion, and 
sound an alarm in my holy mountain : let all the 
inhabitants of the land tremble : for the day of 
the Lord cometb, for it is nigh at hand : A day 
of darkness, and of gloominess, a day of clouds 
and of thick darkness, as the morning spread 
upon the mountains ; a great people and a strong : 
there hath not been ever the like, neither shall 
be any more after it, even to the years of many 
generations. A fire devoureth before them ; and 
behind them a flame burnetii : the land is as 
the garden of Eden before them, and behind 
them a desolate wilderness; yea, and nothing 
shall escape them. — Joel ii : 1-3. 

(V. 3.) — And the Lord said unto Moses, Go 
in unto Pharaoh : for I have hardened his heart, 
and the heart of his servants, that I might show 
these my signs before him: and that thou 
mayest tell in the ears of thy son, and of thy son's 
son, what things I have wrought in Egypt, and 
my signs which I have done among them ; that 
ye may know how that I am the Lord. And 
Moses and Aaron came in unto Pharaoh, and 
said unto him, Thus saith the Lord God of the 
Hebrews, How long wilt thou refuse to humble 
thyself before me ? Let my people go, that they 
may serve me. Else, if thou refuse to let my 
people go, behold, to-morrow will I bring the 
locusts into thy coast : And they shall cover the 
face of the earth, that one can not be able to see 
the earth : and they shall eat the residue of that 
which is escaped, which remaineth unto you from 
the hail, and shall eat every tree which groweth 
for you out of the field : And they shall fill thy 
houses, and the houses of all thy servants, and 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

the houses of all the Egyptians ; which neither 
thy fathers, nor thy lather's fathers have seen, 
since the day that they were upon the earth 
unto this day. And he turned himself, and 
went out from Pharaoh. And Pharaoh's serv- 
ants said unto him, How long shall this man be 
a snare unto us? Let the men go, that they 
may serve the Lord their God : Knowest thou 
not yet that Egypt is destroyed ? And Moses 
and Aaron were brought again unto Pharaoh : and 
he said unto them, Go, serve the Lord you God : 
lid who are they that shall go ? And Moses 
said, We will go with our young and with our 
old, with our sons and with our daughters, 
with our flocks, and with our herds will we go : 
for we must hold a feast unto the Lord. And 
he said unto them, Let the Lord be so with 
you, as I will let you go, and your little 
ones : look to it ; for evil is before you. Not 
so : go now ye that are men, and serve the 
Lord ; for that you did desire. And they were 
driven out from Pharaoh's presence. 

And the Lord said unto Moses, Stretch out 
thine hand over the land of Egypt for the locusts, 
that they may come up upon the land of Egypt, 
and eat every herb of the land, even all that the 
hail hath left. And Moses stretched forth his 
rod over the land of Egypt, and the Lord brought 
an east wind upon the land all that day, and all 
that night ; and when it was morning, the east 
wind brought the locusts. And the locusts went 
up over all the land of Egypt, and rested in all 
the coasts of Egypt : very grievous iv ere they ; 
before them there were no such locusts as they, 
neither after them shall be such : For they cov- 
ered the face of the whole earth, so that the 
land was darkened; and they did eat every 
herb of the land, and all the fruit of the trees 
which the hail had left : and there remained not 
any green thing in the trees, or in the herbs of 
the field, through all the land of Egypt. 

Then Pharaoh called for Moses and Aaron in 
haste ; and he said, I have sinned against the 
Lord your God, and against you. Now, there- 
fore, forgive, I pray thee, my sin only this once, 
and entreat the Lord your God, that he may 
take away from me this death only. And he 
went out from Pharaoh, and entreated the Lord. 
And the Lord turned a mighty strong west wind, 



THE PROPHETS. 235 

COLLATERAL SCRIPTURES. 

which took away the locusts, and cast them into 
the Red Sea ; there remained not one locust in 
all the coasts of Egypt. — Exodus x: 1-19. 

(V. 4.) And the Lord spake unto Moses 
and Aaron in the land of Egypt, saying, This 
month shall be unto you the beginning of 
months : it shall be the first month of the year 
to you. Speak ye unto all the congregation of 
Israel, saying, In the tenth day of this month 
they shall take to them every man a lamb, ac- 
cording to the house of their fathers, a lamb for 
a house ; And if the household be too little for 
the lamb, let him and his neighbor next unto 
his house take it, according to the number of the 
souls : every man, according to his eating, shall 
make your count for the lamb. Your lamb shall 
be without blemish, a male of the first year ; ye 
shall take it out from the sheep, or from the goats : 
And ye shall keep it up until the fourteenth 
day of the same month : and the whole assem- 
bly of the congregation of Israel shall kill it in 
the evening. And they shall take of the blood, 
and strike it on the two side-posts and on the 
upper door-post of the house wherein they shall 
eat it. And they shall eat the flesh in that 
night, roast with fire, and unleavened bread ; and 
with bitter herbs they shall eat it. Eat not of 
it raw, nor sodden at all with water, but roast 
with fire ; his head with his legs, and with the 
purtenance thereof. And ye shall let nothing 
of it remain until the morning ; and that which 
remaineth of it until the morning ye shall burn 
with fire. And thus shall ye eat it ; with your 
loins girded, your shoes on your feet, and your 
staff in your hand : and ye shall eat it in haste ; 
it is the Lord's passover. For I will pass 
through the land of Egypt this night, and will 
smite all the first-born in the land of Egypt, 
both man and beast ; and against all the gods 
of Egypt I will execute judgment : I am the 
Lord. And the blood shall be to you for a 
token upon the houses where you are : and 
when I see the blood, I will pass over you, and 
the plague shall not be upon you to destroy 
you, when I smite the land of Egypt. And 
this day shall be unto you for a memorial ; and 
you shall keep it a feast to the Lord through- 
out your generations ; you shall keep it a feast 
by an ordinance for ever. Seven days shall ye 



136 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

eat unleavened bread; even the first day ye 
shall put away leaven out of your houses : for 
whosoever eateth leavened bread from the first 
day until the seventh day, that soul shall be 
cut off from Israel. And in the first day there 
shall be a holy convocation, and in the seventh 
day there shall be a holy convocation to you ; 
no manner of work shall be done in them, save 
that which every man must eat, that only may 
be done of you. And ye shall observe the 
feast of unleavened bread ; for in this self- 
same day have I brought your armies out of the 
land of Egypt : therefore shall ye observe this 
day in your generations by an ordinance for 
ever. — Ex. xii : 1-17. 

And it shall be, when thy son asketh thee 
in time to come, saying, What is this ? that thou 
shalt say unto him, By strength of hand the 
Lord brought us out from Egypt, from the house 
of bondage : And it came to pass, when Pharaoh 
would hardly let us go, that the Lord slew all 
the first-born in the land of Egypt, both the first- 
born of man, and the first-born of beasts : there- 
fore I sacrifice to the Lord all that openeth 
the matrix, being males ; but all the first-born 
of m}^ children I redeem. And it shall be for a 
token upon thine hand, and for frontlets between 
thine eyes : for by strength of hand the Lord 
brought us forth out of Egypt. — Ex. xiii : 14-1 G. 

And he said unto them, Defile the house, 
and fill the courts with the slain ; go ye forth. 
And they went forth, and slew in the city. And 
it came to pass, while they were slaying them, 
and I was left, that I fell upon my face, and 
cried, and said, Ah Lord God ! wilt thou destroy 
all the residue of Israel in thy pouring out of 
thy fury upon Jerusalem ? Then said he unto 
me, The iniquity of the house of Israel and 
Judah is exceeding great, and the land is full 
of blood, and the city full of perverseness ; for 
they say, The Lord hath forsaken the earth, and 
the Lord seeth not. And as for me also, mine 
eye shall not spare, neither will I have pity ; 
but I will recompense their way upon their head. 
And, behold, the man clothed with linen, which 
had the ink-horn by his side, reported the 
matter, saying, I have done as thou hast com- 
manded me. — Ezek. ix: 7-11. 

(V. 5.) Again there was a day when the 



COLLATERAL SCRIPTURES. 

sons of God came to present themselves before 
the Lord, and Satan came also among them to 
present himself before the Lord. And the 
Lord said unto Satan, From whence comest 
thou ? And Satan answered the Lord, and said, 
From going to and fro in the earth, and from 
walking up and down in it. And the Lord 
said unto Satan, Hast thou considered my serv- 
ant Job, that there is none like him in the earth, 
a perfect and an upright man, one that feareth 
God, and escheweth evil ? and still he holdeth fast 
his integrity, although thou movedst me against 
him, to destroy him without cause. And Satan 
answered the Lord, and said, Skin for skin; 
yea, all that a man hath will he give for his life : 
But put forth thy hand now, and touch his bone 
and his flesh, and he will curse thee to thy face. 
And the Lord said unto Satan, Behold, he is in 
thy hand ; but save his life. — Job iii : 1-6. 

(V. 6.) Wherefore is light given to him that 
is in misery, and life unto the bitter in soul; 
Which long for death but it cometh not; and 
dig for it more than for hid treasures; which 
rejoice exceedingly, and are glad when they can 
find the grave ? Why is light given to a man 
whose way is hid, and whom God hath hedged 
in ? For my sighing cometh before I eat, and my 
roarings are poured out like the waters. For 
the thing which I greatly feared is come upon 
me, and that which I was afraid of is come unto 
me. I was not in safety, neither had I rest, 
neither was I quiet ; yet trouble came. — Job iii : 
20-26. 

And death shall be chosen rather than life by 
all the residue of them that remain of this evil 
family, which remain in all the places whither 
I have driven them, saith the Lord of hosts. 
Moreover, thou shalt say unto them, Thus saith 
the Lord ; shall they fall, and not arise ? shall 
he turn awa}^, and not return ? Why then is 
this people of Jerusalem slidden back by a per- 
petual backsliding ? They hold fast deceit, they 
refuse to return. I hearkened and heard, but 
they spake not aright : no man repented him of 
his wickedness, saying, What have I done? 
every one turned to his course, as the horse 
rusheth into the battle. — Jer. viii : 3-6. 

(V. 7.) The appearance of them is as the 
appearance of horses ; and as horsemen, so shall 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

they run. Like the noise of chariots on the 
tops of mountains shall they leap, like the noise 
of a flame of fire that devoureth the stubble, as 
a strong people set in battle array. Before their 
face the people shall be much pained ; all faces 
shall gather blackness. They shall run like 
mighty men ; they shall climb the wall like men 
of war ; and they shall march every one on his 
ways, and the)' shall not break their ranks : 
Neither shall one thrust another, they shall walk 
every one in his path : and token they fall upon 
the sword, they shall not be wounded. They 
shall run to and fro in the city; they shall 
run upon the wall ; they shall climb up upon 
the houses ; they shall enter in at the windows 
like a thief. — Joel ii : 4-9. 

Thy crowned are as the locusts, and thy cap- 
tains as the great grasshoppers, which camp in 
the hedges in the cold day ; but when the sun 
ariseth they flee away, and their place is not 
known where they are. Thy shepherds slum- 
ber, king of Assyria ; thy nobles shall dwell in 
the dust : thy people is scattered upon the moun- 
tains, and no man gathereth them. There is no 
healing of thy bruise ; thy wound is grievous : all 
that hear the bruit of thee shall clap the hands 
over thee : for upon whom hath not thy wicked- 
ness passed continually ? — Nah. hi : 17-19. 

And four great beasts came up from the sea, 
diverse one from another. The first toas like a 
lion, and had eagles' wings : I beheld till the 
wings thereof were plucked, and it was lifted up 
from the earth, and made stand upon the feet 
as a man, and a man's heart was given to it. 
And, behold, another beast, a second, like to a 
bear, and it raised up itself on one side, and it 
had three ribs in the mouth of it between the 
teeth of it : and they said thus unto it, Arise, 
devour much flesh. After this I beheld, and lo, 
another, like a leopard, which had upon the 
back of it four wings of a fowl : the beast had 
also four heads ; and dominion was given to it. 
After this I saw in the night visions, and, be- 
hold, a fourth beast, dreadful and terrible, and 
strong exceedingly ; and it had great iron teeth : 
it devoured and brake in pieces, and stamped 
the residue with the feet of it : and it tvas di- 
verse from all the beasts tha,t' zvere before it; 
and it had ten horns. I considered the horns, 

18 



the piioniETs. 137 

COLLATERAL SCRirTURES. 

and, behold, there came up among them another 
little horn, before whom there were three of the 
first horns plucked up by the roots : and, be- 
hold, in this horn were eyes like the eyes of 
man, and a mouth speaking great things. 

(V. 8.) Be merciful unto me, God, be 
merciful unto me : for my soul trusteth in thee : 
yea, in the shadow of thy wings will I make my 
refuge, until these calamities be overpast. I will 
cry unto God most high ; unto God that per- 
formeth all things for me. He shall send from 
heaven, and save me from the reproach of him 
that would swallow me up. Selah. God shall 
send forth his mercy and his truth. My soul 
is among lions ; and I lie even among them that 
are set on fire, even the sons of men, whose teeth 
are spears and arrows, and their tongue a sharp 
sword. Be thou exalted, God, above the 
heavens ; let thy glory be above all the earth. 
— Ps. lvii : 1-5. 

Awake, ye drunkards, and weep ; and howl, 
all ye drinkers of wine, because of the new wine ; 
for it is cut off from your mouth. For a nation 
is come up upon my land, strong, and without 
number, whose teeth are the teeth of a lion, and 
he hath the cheek-teeth of a great lion. He 
hath laid my vine waste, and barked my fig- 
tree ; he hath made it clean bare, and cast it 
away ; the branches thereof are made white. — 
Joel i : 5-7. 

(V. 9.) Alas for the day ! for the day of 
the Lord is at hand, and as a destruction from 
the Almighty shall it come. Is not the meat 
cut off before your eyes, yea, joy and gladness 
from the house of our God ? The seed is rot- 
ten under their clods, the garners are laid deso- 
late, the barns are broken down ; for the corn 
is withered. How do the beasts groan ! the 
herds of cattle are perplexed, because they have 
no pasture ; yea, the flocks of sheep are made 
desolate. Lord, to thee will I cry : for the 
fire hath devoured the pastures of the wilder- 
ness, and the flame hath burnt all the trees of 
the field. The beasts of the field cry also unto 
thee : for the rivers of waters are dried up, and 
the fire hath devoured the pastures of the wil- 
derness. — Joel i : 15—20. 

He that dasheth in pieces is come up before 
thy face : keep the munition, watch the way, 



138 THE VOICE OF 

REVELATION. 

13. And the sixth angel sounded, and I heard 
a voice from the four horns of the golden altar 
which is before God, 

14. Saying to the sixth angel which had the 
trumpet, Loose the four angels which are bound 
in the great river Euphrates. 

15. And the four angels were loosed, which 
were prepared for an hour, and a day, and a 
month, and a year, for to slay the third part of 
men. 

16. And the number of the army of the horse- 
men were two hundred thousand thousand : and 
I heard the number of them. 

17. And thus I saw the horses in the vision, 
and them that sat on them, having breast-plates 
of fire, and of jacinth, and brimstone : and the 
heads of the horses were as the heads of lions ; 
and out of their mouths issued fire, and smoke, 
and brimstone. 

18. By these three was the third part of 
men killed, by the fire, and by the smoke, 
and by the brimstone, which issued out of their 
mouths. 

19. For their power is in their mouth, and 
in their tails : for their tails were like unto ser- 
pents, and had heads, and with them they do hurt. 

20. And the rest of the men which were not 
killed by these plagues yet repented not of the 
works of their hands, that they should not wor- 
ship devils, and idols of gold, and silver, and 
brass, and stone, and of wood: which neither 
can see, nor hear, nor walk : 

21. Neither repented they of their murders, 
nor of their sorceries, nor of their fornication, 
nor of their thefts. 



COLLATERAL SCRIPTURES. 

make thy loins strong, fortify thy power mightily. 
For the Lord hath turned away the excel- 
lency of Jacob, as the excellency of Israel : for 
the emptiers have emptied them out, and mar- 
red their vine branches. The shield of his 
mighty men is made red, the valiant men are 
in scarlet: the chariots shall be with flaming 
torches in the day of his preparation, and the 
fir-trees shall be terribly shaken. The chariots 
shall rage in the streets, they shall justle one 
against another in the broad ways : they shall 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

seem like torches, they shall run like the light- 
nings. — Nah. ii : 1-4. 

(V. 11.) And you hath he quickened, who 
were dead in trespasses and sins. Wherein in 
time past ye walked according to the course of 
this world, according to the prince of the power 
of the air, the spirit that now worketh in the 
children of disobedience : Among whom also 
we all had our conversation in times past in the 
lusts of our flesh, fulfilling the desires of the 
flesh and of the mind ; and were by nature the 
children of wrath, even as others. But God, 
who is rich in mercy, for his great love where- 
with he loved us, Even when we were dead in 
sins, hath quickened us together with Christ, 
(by grace ye are saved ;) And hath raised us 
up together, and made us sit together in heav- 
enly places in Christ Jesus ; That in the ages to 
come he might show the exceeding riches of 
his grace, in his kindness toward us through 
Christ Jesus. — Eph. ii : 1-7. 

And the sixth angel poured out his vial upon 
the great river Euphrates ; and the water there- 
of was dried up, that the way of the kings of 
the east might be prepared. And I saw three 
unclean spirits like frogs come out of the mouth 
of the dragon, and out of the mouth of the 
beast, and out of the mouth of the false prophet. 
For they are the spirits of devils, working 
miracles, ivhich go forth unto the kings of the 
earth and of the whole world, to gather them to 
the battle of that great day of God Almighty. 
—Rev. xvi : 12-14. 

(V. 16.) And the word of the Lord came 
unto me, saying, Son of man, set thy face against 
Gog, the land of Magog, the chief prince of Me- 
shech and Tubal, and prophesy against him, 
And say, Thus saith the Lord God, Behold, I 
am against thee,0 Gog, the chief prince of Me- 
shech and Tubal : And I will turn thee back, 
and put hooks into thy jaws, and I will bring 
thee forth, and all thine army, horses and horse- 
men, all them clothed with all sorts of armor, 
even a great company with bucklers and shields, 
all of them handling swords. Persia, Ethiopia, 
and Libya with them ; all of them with shield 
and helmet : Gomer and all his bands ; the 
house of Togarmah of the north quarters, and 
all his bands ; and many people with thee. 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

Be thou prepared, and prepare for thyself, thou, 
and all thy company that are assembled unto 
thee, and be thou a guard unto them. — Ezek. 
Xxxviii : 1-7. 

And at the time of the end shall the king of 
the south push at him : and the king of the 
north shall come against him like a whirlwind, 
with chariots, and with horsemen, and with 
many ships ; and he shall enter into the coun- 
tries, and shall overflow and pass over. He 
shall enter also into the glorious land, and many 
countries shall be overthrown : but these shall 
escape out oT his hand, even Edom, and Moab, 
and the chief of the children of Amnion. He 
shall stretch forth his hand also upon the coun- 
tries ; and the land of Egypt shall not escape. 
But he shall have power over the treasures of 
gold and silver, and over all the precious things 
of Egypt : and the Libyans and the Ethiopians 
shall be at his steps. But tidings out of the 
east and out of the north shall trouble him : 
therefore he shall go forth with great fury to 
destroy, and utterly to make away many. And 
he shall plant the tabernacles of his palace be- 
tween the seas in the glorious holy mountain ; 
yet he shall come to his end, and none shall 
help him. — Dan. xi : 40-45. 

The chariots of God are twenty thousand, 
even thousands of angels : the Lord is among 
them as in Sinai, in the holy place. Thou hast 
ascended on high, thou hast led captivity cap- 
tive: thou hast received gifts for men; yea, 
for the rebellious also, that the Lord God might 
dwell among them. Blessed be the Lord, who 
daily loadeth us tvith benefits, even the God of 
our salvation. Selah. He that is our God 
is the God of salvation ; and unto God the Lord 
belong the issues from death. But God shall 
wound the head of his enemies, and the hairy 
scalp of such a one as goeth on still in his tres- 
passes. — Psalm lxviii: 17-21. 

Run ye to and fro through the streets of Je- 
rusalem, and see now, and know, and seek in the 
broad places thereof, if we can find a man, if 
there be any that executeth judgment, that 
seeketh the truth ; and I will pardon it. And 
though they say, The Lord liveth, surely they 
swear falsely. — Jer. v : 1-2. 

(V. 17.) And of the Gadites there separa- 



THE PKOPHETS. 139 

COLLATERAL SCRIPTUREB. 

ted themselves unto David, into the hold to the 
wilderness, men of might, and men of war fit 
for the battle, that could handle shield and buck- 
ler, whose faces ivere like the faces of lions, and 
were as swift as the roes upon the mountains ; 
Ezer the first, Obadiah the second, Eliab the 
third, Mishmanna the fourth, Jeremiah the fifth, 
Attai the sixth, Eliel the seventh, Johanan the 
eighth, Elzabad the ninth, Jeremiah the tenth, 
Machbanai the eleventh. These were of the sons 
of Gad, captains of the host : one of the least 
to as over a hundred, and the greatest over a 
thousand. These are they that went over Jor- 
dan in the first month, when it had overflown 
all his banks ; and they put to flight all them ot 
the valleys, both toward the east and toward the 
west. — 1 Chron. xii: 8-15. 

(V. 19.) For the people turneth not unto 
him that smiteth them, neither do they seek the 
Lord of hosts. Therefore the Lord will cut oft 
from Israel head and tail, branch and rush, in 
one day. The ancient and honorable, he is the 
head ; and the prophet that teacheth lies, he is 
the tail. For the leaders of this people cause 
them to err ; and they that are led of them are 
destroyed. Therefore the Lord shall have no 
joy in their young men, neither shall have mercy 
on their fatherless and widows : for every one is 
a hypocrite and an evil doer, and every mouth 
speaketh folly. For all this his anger is not 
turned away, but his hand is stretched out still. 
For wickedness burnetii as the fire : it shall de- 
vour the briers and thorns, and shall kindle in the 
thickets of the forest ; and they shall mount up 
like the lifting up of smoke. Through the wrath 
of the Lord of hosts is the land darkened, and 
the people shall be as the fuel of the fire : no 
man shall spare his brother. — Isa. ix : 13-19. 

And he gave some, apostles ; and some, pro- 
phets; and some, evangelists; and some, pas- 
tors and teachers; For the perfecting of the 
saints, for the work of the ministry, for the edi- 
fying of the body of Christ : Till we all come 
in the unity of the faith, and of the knowledge 
of the Son of God, unto a perfect man, unto the 
measure of the stature of the fullness of Christ : 
That we henceforth be no more children, tossed 
to and fro, and carried about with every wind 
of doctrine, by the sleight of men, and cunning 



THE PROPHETS. 



140 THE VOICE OP 

COLLATERAL SCRIPTURES. 

craftiness, whereby they lie in weight to deceive ; 
But speaking the truth in love, may grow up 
into him in all things, which is the head, even 
Christ : From whom the whole body fitly joined 
together, and compacted by that which every 
joint supplieth, according to the effectual work- 
ing in the measure of every part, maketh in- 
crease of the body unto the edifying of itself in 
love. This I say therefore, and testify in the 
Lord, that ye henceforth walk not as other 
Gentiles walk, in the vanity of their mind, 
Having the understanding darkened, being 
alienated from the life of God through the igno- 
rance that is in them, because of the blindness 
of their heart ; who being past feeling, have 
given themselves over unto lasciviousness, to 
work all uncleanness with greediness. — Eph. iv : 
11-19. 

(V. 20.) Lord, art not thine eyes upon 
the truth ? thou hast stricken them, but they 
have not grieved ; thou hast consumed them, but 
they have refused to receive correction : they 
have made their faces harder than a rock ; they 
have refused to return. Therefore I said, 
Surely these are poor ; they are foolish : for 
they know not the way of the Lord, nor the 
judgment of their God. I will get me unto 
the great men, and will speak unto them : for 
they have known the way of the Lord, and the 
judgment of their God : but these have alto- 
gether broken the yoke, and burst the bonds. — 
Jer. v : 3-5. 

What man soever there be of the house of 
Israel that killeth an ox, or lamb, or goat, in 
the camp, or that killeth it out of the camp, 
And bringeth it not unto the door of the taber- 
nacle of the congregation, to offer an offering 
unto the Lord, before the tabernacle of the 
Lord, blood shall be imputed unto that man ; 
he hath shed blood ; and that man shall be cut 
off from among his people : To the end that 
the children of Israel may bring their sacrifices, 
which they offer in the open field, even that they 
may bring them unto the Lord, unto the door 
of the tabernacle of the congregation unto the 
priest, and offer them for peace-offerings unto 
the Lord. And the priest shall sprinkle the 
blood upon the altar of the Lord, at the door 
of the tabernacle of the congregation, and burn 



COLLATERAL SCRIPTURES. 

the fat for a sweet savour unto the Lord. And 
they shall no more offer their sacrifices unto 
devils, after whom they have gone a whoring. 
This shall be a statute for ever unto them through- 
out their generations. And thou shalt say unto 
them, Whatsoever man there be of the house of 
Israel, or of the strangers which sojourn among 
you, that offereth a burnt-offering or sacrifice, 
And bringeth it not unto the door of the taber- 
nacle of the congregation, to offer it unto the 
Lord, even that man shall be cut off from 
among his people. — Lev. xvii : 3-9. 

There hath no temptation taken you but such 
as is common to man : but God is faithful, who 
will not suffer you to be tempted above that you 
are able ; but will with the temptation also make 
a way to escape, that ye may be able to bear it. 
Wherefore, my dearly beloved, flee from idola- 
try. I speak as to wise men ; judge ye what I 
say. The cup of blessing which we bless, is it 
not the communion of the blood of Christ ? the 
bread which we break, is it not the communion 
of the body of Christ? For we, being! many, 
are one bread, and one body; for we are all 
partakers of that one bread. Behold Israel 
after the flesh : are not they which eat of the 
sacrifices partakers of the altar ? What say I 
then ? that the idol is any thing ? or that which 
is offered in sacrifice to idols is any thing? But 
/ say, that the things which the Gentiles sac- 
rifice, they sacrifice to devils, and not to God : 
and I would not that ye should have fellowship 
with devils. Ye cannot drink the cup of the 
Lord, and the cup of devils : ye cannot be par- 
takers of the Lord's table, and of the table of 
devils. Do we provoke the Lord to jealousy? 
are we stronger than he? — 1 Cor. x : 13-22. 

Thy name, Lord, endureth for ever ; and 
thy memorial, Lord, throughout all genera- 
tions. For the Lord will judge his people, and 
he will repent himself concerning his servants. 
The idols of the heathen are silver and gold, 
the work of men's hands. They have mouths, 
but they speak not ; eyes have they, but they 
see not ; They have ears, but they hear not ; 
neither is there any breath in their mouths. 
They that make them are like unto them : so is 
every one that trusteth in them. Bless the 
Lord, house of Israel: bless the Lord, 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

house of Aaron : Bless the Lord, house of Levi : 
ye that four the Lord, bless the Lord. Blessed 
be the Lord out of Zion, which dwelleth at Jeru- 
salem. Praise ye the Lord. — Ps. cxxxv: 13-21. 

All nations before him are as nothing ; and 
they are counted to him less than nothing and 
vanity. To whom then will ye liken God ? or 
what likeness will ye compare unto him ? The 
workman mclteth a graven image, and the gold- 
smith spreadeth it over with gold, and casteth 
silver chains. He that is so impoverished, that 
he hath no oblation, chooseth a tree that will 
not rot : he seeketh unto him a cunning work- 
man to prepare a graven image, that shall not 
be moved. Have ye not known ? have ye not 
heard ? hath it not been told you from the be- 
ginning ? have ye not understood from the 
foundations of the earth ? It is he that sitteth 
upon the circle of the earth, and the inhabitants 
thereof are as grasshoppers ; that stretcheth out 
the heavens as a curtain, and spreadeth them 
out as a tent to dwell in ; That bringeth the 
princes to nothing : he maketh the judges of 
the earth as vanity. — Isa. xl : 17-23. 

At that time, saith the Lord, they shall bring 
out the bones of the kings of Judah, and the 
bones of his princes, and the bones of the priests, 
and the bones of the prophets, and the bones of 
the inhabitants of Jerusalem, out of their graves : 
And they shall spread them before the sun, and 
the moon, and all the host of heaven, whom they 
have loved, and whom they have served, and 
after whom they have walked, and whom they 
have sought, and whom they have worshiped : 
they shall not be gathered, nor be buried ; they 
shall be for dung upon the face of the earth. 
And death shall be chosen rather than life by 



THE PROPHETS. 

COLLATERAL SCRIPTURES, 

all the residue of them that remain of this evil 
family, which remain in all the places whither I 
have driven them, saith the Lord of hosts. 
Moreover, thou shalt say unto them, Thus 
saith the Lord ; Shall they fall, and not arise ? 
shall he turn away, and not return ? Why 
then is this people of Jerusalem slidden back 
by a perpetual backsliding ? they hold fast de- 
ceit, they refuse to return. I hearkened and 
heard, hit they spake not aright: no man re- 
pented him of his wickedness, saying, What 
have I done ? every one turned to his course, 
as the horse rusheth into the battle. Yea, the 
stork in the heaven knoweth her appointed 
times ; and the turtle, and the crane, and the 
swallow, observe the time of their coming : but 
my people know not the judgment of the Lord. 
How do ye say, We are wise, and the law of 
the Lord is with us? Lo, certainly in vain 
made he it ; the pen of the scribes is in vain. 
The wise men are ashamed, they are dismayed 
and taken : lo, they have rejected the word of 
the Lord; and what wisdom is in them? 
Therefore will I give their wives unto others, 
and their fields to them that shall inherit them : 
for every one, from the least even unto the 
greatest, is given to covetousness ; from the 
prophet even unto the priest, every one dealeth 
falsely. For they have healed the hurt of the 
daughter of my people slightly, saying, Peace, 
peace; when there is no peace. Were they 
ashamed when they had committed abomina- 
tion? nay, they were not at all ashamed, nei- 
ther could they blush : therefore shall they fall 
among them that fall : in the time of their visi- 
tation they shall be cast down, saith the Lord. 
— Jer. viii : 1-12. 



ANNOTATIONS. 



OH A FT 

Y. 1. And the fifth angel sounded, and I saw 
a star fall from heaven unto the earth] — The time 
occupied by this angel, like all the others, is 180 
years, which includes the period of the fifth trum- 
pet, from A. D. 1140 to 1320. 

There is a beautiful idea conveyed to the mind 
by the opening of the seven seals ; the sounding 
of the seven trumpets ; and the pouring out of the 
seven vials. The opening of the seals required 
compartively but an hour a piece, or 60 minutes ; 
equal to 00 years for each seal. The sounding of 
the trumpets required comparatively three hours 
a piece, or 180 minutes, equal to 180 years for 
each trumpet ; and the pouring out of the vials 
required comparatively three hours apiece, or 180 
minutes, equal to 180 years for each vial. 

On this hypothesis, there is the most beautiful 
chronological order pervading the whole proph- 
ecy of which the human mind can posssibly con- 
ceive ; and hereby darkness breaks away before the 
light ; error flies before the truth ; confusion gives 
place to order; and deformity is changed into 
heavenly beauty. And hence, this book, which 
has been considered the most obscure and bewil- 
dering of all the books of the Bible, becomes the 
most beautiful and sublime Revelation of the dis- 
pensations of divine providence, and of the con- 
duct and destiny of man, throughout time and 
eternity ? 

A star implies, as we have already noticed, a 
minister of the Church ; and to fall from heaven, 
implies that this minister fell from his steadfast- 
ness, descended from his high and holy vocation 
in the Church, unto the earth ; that is, he became 
entangled with the affairs of political or earthly 
governments, and thus became involved in the 
poor and mean elements of the world. This star, 
in my opinion, was Gregory VII and his suc- 
cessors in the pontifical chair ; and by enallage, 
one being understood as a representative number, 
for all the popes of this period. 

[And to him was given the key of the bottom- 
less pit] — And to him : this star, the pope ; one 
put for all during this trumpet period ; was 
given the key ; by divine permission, he had the 
key, the power; for key is an emblem of power; 
of the bottomless pit \ the words translated bot- 
tomless pit, are used in several other places in 
the Bible, to signify the great deep, and are so 
translated. The meaning of the passage, then, is 
this : the star, the pope, fell to the earth ; made 

(142; 



ER IX. 

political or worldly preparations for the extension 
of the kingdom of which he was a high officer. 
A kingdom, however, which its divine founder 
declared was not of this world ; and although de- 
signed to be aggressive, was not to be advanced 
by carnal or worldly weapons ; but by spiritual 
weapons, which only are mighty, through God, to 
the pulling down of the strongholds of Satan. 

Having the key of the bottomless pit, then, 
implies that this star was using the power of Satan 
to advance the interests of the Church ; that he 
was using the depths of political intrigue — the 
depths of Satan — the power of the pit, or hell, as 
the word sometimes signifies. In a word, this 
star had power over the great ocean, or great 
deep of human population, in Church and State, 
and used it for an improper purpose. 

[V. 2. And he opened the bottomless pit] — ■ 
The beginning of strife is as the breaking forth of 
waters ; for no one can tell what will be the 
event ; for it is easy to start, but hard to stop. 
So this star opened the way that gave vent to this 
great deep of human passion, which, when once 
started, moved on like the resistless waves of the 
ocean. 

1. [And there arose smoke out of the pit] — " By 
their fruits ye shall know them," said the author 
of this Revelation, when incarnate among men, 
so he reiterates the same great truth again. Smoke 
is the fruit of fire ; it is as necessarily the evidence 
that fire produces it, as that the apple evinces that 
it is produced by the apple-tree. Then the labors, 
actions, and whole course pursued by this ocean 
of population, was corrupt and cruel, wrong and 
ruinous, as to the spiritual interests of the Church. 

2. [As the smoke of a great furnace] — Giving 
the most convincing evidence that there was great 
heat of passion ; that the whole course of nature 
was on fire, and that it was set on fire of hell. 
— James iii : 6. 

3. [And the sun and the air were darkened] — 
Darkness covered the sun, the rulers in Church 
and State ; and gross darkness the air, the people — 
all the people of every sort had their foolish hearts 
darkened by this smoke — this evidence that his 
Satanic majesty had given them, that they would 
be doing God service though they should do that 
which was directly opposed to the commandments 
of Heaven. That wisdom which is from above is 
first pure, then peaceable, easy entreated, full of 
good fruits ; but this wisdom was from beneath — 



ANNOTATIONS. 

it was the very opposite in character ; it was im- 
pure, warlike, not easily entreated, implacable, 
and full of evil fruits. 

[V. 3. And there came out of the smoke lo- 
custs upon the earth] — As one is, so is his coun- 
sel, for evils proceed from the evil one. This 
smoke, or evidence of evil counsel, produced evil. 
Men came forth like locusts upon the earth ; they 
came forth in great numbers and for a destructive 
purpose. They were to go forth to destroy, as 
that is the sole purpose for which locusts exer- 
cise their power, beyond what is merely neces- 
sary to perpetuate life. They were going to 
inflict wounds, as indicated by the fiery flying 
Serpent of hell, instead of going forth as directed 
by the good Physician, to pour the balm of Gilead 
into the wounds already inflicted by the powers 
of the bottomless pit. 

However, the reader might suppose, from the 
effeminate appendage of having hair like women, 
that they were womanly or weakly in their actions 
and implements of warfare; but on the con- 
trary we are told that their teeth, their war im- 
plements and actions, were as those of lions ; they 
were determined to subdue and devour those 
against whom they were waging war. 

[V. 9. They had breast plates] — Means of de- 
fense as well as offense, and of a most powerful 
character, as it were of iron, which subdues and 
breaks in pieces all other metals. So, these war- 
riors were resolved to break in pieces, and subdue 
all who opposed their ostentatious claims. 

[And the sound of their wings] — As wings are 
the means of motion, and the cause of noise in 
the flight of birds, so the means of motion and 
cause of noise in this overwhelming army, was 
the sound of chariots, as of many horses running 
to battle. 

[V. 10. And they had tails like unto scor- 
pions] — "While the kings and cardinals, the 
crowned heads, rode in chariots, and went with 
the cavalry, and had the most powerful offensive 
and defensive armor of their age, the tail, those 
which came behind, the infantry, were equipped 
only with bows and poisoned arrows or spears, 
the simplest and rudest implements of warfare. 
These armies were led and guided by kings with 
golden crowns, and the infantry, the vast multi- 
tude of the army, were urged on by false priests 
or prophets ; who, in Scripture, are called the 
tail ; so these false priests which urged the Cru- 
sades were tails. And their power was to hurt 
men five months, or 150 common years, each 
month being equal to 30 years. 

[V. 11. And they had a king over them] — 
There was a king over all these kings and cardi- 
nals, and these priests and people, who was the 
efficient cause of all this deception, toilsome pre- 



— CHAPTER IX. 

paration, dreadful calamity, and woeful destruc- 
tion. This king is known among Jews and Gen- 
tiles ; his name in the Hebrew tongue is Abba- 
dan, but in the Greek tongue hath his name 
Apollyon ; by whatever name he may be known, 
his character is ever the same ; he is the arch- 
enemy of God and man, the father of lies, the de- 
ceiver and destroyer of mankind. 

[V. 12. One woe is past] — "Whenever these 
calamitous warfares end ; and hence this woe is 
already past, as we shall satisfactorily show by 
brief quotations from three witnesses. This fifth 
trumpet period, at the commencement of which 
preparations for the Crusades begin, was marked 
by some peculiar characteristics in addition to the 
general darkness of the Middle Ages; as, the 
passion for pilgrimage ; the exploits of chivalry ; 
and the production of romances. The lights of 
science were very rare, and barbarism, idolatry, 
and turbulence reigned over most of the nations. 

1. "The commencement of the Crusades 
to the Holy Land, is dated A. D. 1095. The 
Crusades were self-styled religious wars, waged 
by Christian Europe, chiefly against the Turks or 
Mahommedans, with a view to recover Palestine 
from their hands. There were five expeditions 
of the kind, which during this period drained from 
Europe most of its life-blood and treasures. They 
failed entirely as to their ultimate object, though 
some of their results were important. 

" The Turks, or Turcomans, a race of Tartars, 
having taken Bagdat, A. D. 1055, and thus over- 
turned the empire of the Caliphs, came into the 
possession of the countries which these Caliphs 
had governed, and the Caliphs themselves, in- 
stead of temporal monarchs, became sovereign 
pontiffs of the Mahommetan faith. Palestine 
and Jerusalem were, of course, under the sway 
of Turks and their religion. 

" In this situation of things, the resort of 
pilgrims to the tomb of our Saviour was neces- 
sarily rendered vexatious to them — a circumstance, 
in those superstitious times, of sufficient magni- 
tude to arouse all Europe for the deliverance of 
Jerusalem from the Infidels. The Roman Pon- 
tiffs were the principal instigators of these 
desperate adventures. 

"In the First Crusade, an army of eighty thou- 
sand men, led by Peter the Hermit, was 
destroyed ; but the army that followed, consist- 
ing of several hundred thousands, under the 
command of Godfrey, had the good fortune to 
conquer Syria and Palestine, Avhich they held 
for several years. The Crusaders, however^ 
weakened their power by dividing their con- 
guests into four separate States. 

" In this situation they found it necessary to 
solicit aid from Europe ; and accordingly an 



144 



ANNOTATIONS.— CHAPTER IX. 



other crusade, A. D. 1146, set out from the West 
of Europe, amounting to two hundred thousand 
men, under Hugh, brother of the French king. 
But these met with the same fate vrfiich attended 
the army of Peter. Another army of three 
hundred thousand soon followed, and was soon 
dissipated and desti*oyed. 

" In the mean time, the Infidels, under Sala- 
din, had recovered Palestine from the Christians. 
Europe felt the indignity, and France, England, 
and Germany, each sent forth an army, headed 
by its own sovereign. On the Lion-Hearted 
Richard I of England the weight of the contest 
at length rested, and he defeated the illustrious 
Saladin on the plains of Askelon. 

" Richard, however, was at length obliged to 
escape from the East, since hunger and fatigue 
had so woefully reduced his army, that he was 
unable to retain his conquests. The Fourth 
Crusade, A. D. 1203, was directed, not against 
the Infidels, but against the Greek Empire. 
Constantinople was taken, and held by the 
Crusaders, consisting of the French and the 
Venetians, for a number of years." The result 
we shall soon learn. 

The object of the Fifth Crusade was to lay 
•waste Egypt, in revenge for an attack on Pa- 
lestine, by its Sultan. This expedition was, like 
all the rest, ruinous in the end. 

[V. 4. And it was commanded them that they 
should not hurt the grass of the earth, neither any 
green thing, neither any tree ; but only those men 
which have not the seal of God in their foreheads] 
— This command appears to contain the prudent 
counsels of an experienced general to his army ; 
not to injure or destroy any thing, small or great, 
which might be necessary, in their campaigns, 
either for man or beast. But the primary sense 
of the text, in my opinion, expresses the very pur- 
pose for which this overwhelming army was or- 
ganized and set in motion. We have already 
noticed that grass, trees, etc., symbolize men ; 
and that green grass and trees symbolize Chris- 
tian men, or at least those who have the outward 
mark, sign, or seal of Christians, if not the in- 
ward life. 

The substance and spirit of the command was, 
that this mighty army, numerous and destructive 
as locusts, should not hurt any Christian who 
had received the visible seal of God in their fore- 
heads, at the time when they made an open con- 
fession of their faith in Christ, and had received 
the visible symbols and ordinances of the Gospel. 
We may just as well inform the reader who we 
understand by this locust power, and abate all 
, further suspense: This prophecy is designed to 
give us an account of the times, characters, ac- 
tions, implements, and events of the Crusades, 



the ostensible object of which was not to hurt any 
Christian, of whatever name, but only those men 
who had not submitted to the Gospel ; and hence, 
the Saracens, Mohammedans, and Jews were the 
special objects against whom the Crusades di- 
rected their powerful and destructive warfare. 

[V. 5. And to them it was given, that they 
should not kill them ; but that they should be tor- 
mented five months ; and their torment was as 
the torment of a scorpion, when he stingeth a 
man] — And to them, the Crusades, it was given / 
that is, it toas appointed, and so ordered by the 
overruling providence of God, that they should 
not Mil them; that is, the Crusades should not 
exterminate the Jews, Saracens, and Mohammed- 
ans, but that they should be tormented Jive months 
by the Crusades ; that is, they were to be miser- 
ably treated, and some tormented and harassed 
out of their lives by the Crusades ; and this state 
of things was to be continued five prophetic 
months — equal to about one hundred and fifty 
years, ordinary time. 

But their own torment, the misery, affliction, 
and extreme anguish of the Crusades, during this 
live months' period, was as the torment of a scor- 
pion. The torment, and the scorpion, were im- 
plements of ancient warfare ; the former was for 
throwing stones — the latter was a poisoned arrow ; 
both very dreadful in their effects, even as dread- 
ful as the sting of a scorpion, when he stingeth a 
man ; for these arrow-points were covered with 
fatal poison, which remained in the wound, causing 
certain death. 

[V. 6. And in those days shall men seek 
death, and shall not find it; and shall desire to 
die, and death shall flee from them] — Those days 
were the days, or period, of the first woe, beginning 
with the fifth trumpet period, A. D. 1080, and con- 
tinuing 180 years, to A. D. 1260. Men shall seek 
death; seek to inflict death upon their adversa- 
ries ; shall rush on wildly to the war, to seek the 
death of their enemies ; but they shall be disap- 
pointed in this ; for it was given or ordained that 
they should not kill them. Then they will be so 
disappointed ; their calamities so great ; their afflic- 
tions so unsufferable ; their apprehensions so woe- 
ful, that they shall seek to die ; but death shall flee 
from them ; the means of death — their enemies — 
will flee from them, and leave them alone to per- 
ish in their calamities! The sum is this: the 
Crusades shall seek to exterminate their enemies ; 
but in this they shall be disappointed, and in the 
midst of the calamities which shall encompass 
them, they would rather die than live such a lin- 
gering death. Job expresses this same sentiment 
in the most plaintive and beautiful manner, as the 
reader will see by reference to the sixth paragraph 
on this chapter. 



ANNOTATIONS. — CHAPTER IX. 



145 



[V. 1 to 12 — Is an explanation to the previous 
part of the chapter, showing the leaders or insti- 
gators of the holy war, as it was termed ; the 
characters, the actions, the implements of war, 
and the events ; and beyond all, that the warfare 
was instigated by the devil, or Satan, who is the 
deceiver and destroyer of mankind ; and never 
did he succeed to greater advantage in these pur- 
poses, and never did the inhabitants of earth, that 
part, at least, which was the theater of these trans- 
actions, ever suffer a more woeful calamity ; and 
hence, with the Crusades, one woe is past. Be- 
hold there cometh two woes more hereafter. 

It will be our purpose now to show, from civil 
and sacred history, that the positions we have 
taken are correct. 

We are told that these locusts symbolized 
horses prepared for battle, implying their great 
numbers, their speed, and their destructive pro- 
gress. And this power was led on by crowned 
heads ; that kings and cardinals, crowned and 
mitered heads, were the leaders of these Crusaders, 
or self-styled holy warriors. And their faces 
were as the faces of men ; they put on the ap- 
pearance of making preparations for a rational 
and manly enterprise. 

[And they had hair as the hair of women] that 
is to say, women enlisted into this warfare, and 
went with the army, and men were so engrossed 
and engaged in the toils of warfare, that like 
women, they let all their hair grow ; no razor 
came upon them ; they had no time or opportu- 
nity to attend to their toilet in this regard. 
"Women joined in the crusades with all the enthu- 
siasm of men. 

As this prophecy of the Crusades embraces 150 
years, and indeed, from its incipient to its com- 
plete fulfillment, we may say it includes the 
whole of this fifth trumpet period, ISO years, as 
it is the only great and all-absorbing event of this 
period. But the characters and acts did not exert 
a woeful and tormenting influence only 150 3 T ears. 
We shall now proceed to lay the facts of this 
period before the reader to a greater extent than 
at first intended, and leave him to form opinions 
for himself. 

" The plan which Pope Gregory YII had formed 
for raising the Church above all human author- 
ity, encountered the most insurmountable oppo- 
sition in the two reigning vices of Concubinage 
and Simony, which had infected the whole body 
of the European clergy. The Roman pontiffs 
from the time of Stephen IX, had combated 
with zeal and vehemence these monstrous enor- 
mities, but without success. Gregory, however, 
not discouraged, exerted himself with much more 
vigor than his predecessors. He assembled a 
council at Rome in 1074, in which all the laws 
19 



of the former pontiffs against Simony were re- 
newed and confirmed, and the purchase and salo 
of ecclesiastical benefices prohibited in the strict- 
est and severest manner. 

This decree, which in itself was prudent and 
just, was unfortunately connected with another, 
obi iging the priests to abstain from marriage, 
which was absurdly deemed inconsistent with 
the sanctity of their office. This absurd regula- 
tion and doctrine of the devil, no sooner made 
its appearance, than it was opposed by a consid- 
erable number of the clergy, who were either con- 
nected by legal ties, or who lived in a state of 
concubinage, and the most alarming tumults were 
excited in the greater part of the European prov- 
inces. This rash collision rekindled the flames 
of war in Germany and Italy, and involved for a 
long period those unhappy regions in every va- 
riety of misery. 

" But the views of all Christendom were di- 
verted to another enterprise. The Popes, from 
Silvester II, had been forming plans for extend- 
ing the limits of the Church in Asia, and especi- 
ally for expelling the Mohammedans from Pales- 
tine ; but the troubles in which Europe had been 
so long involved, prevented the execution of these 
arduous plans. Gregory VII, the most enterpris- 
ing of all the pontiffs that ever filled the Apostolic 
chair, animated and inflamed by the complaints 
which the Asiatic Christians made of the cruelty 
of the Saracens, resolved to undertake in person 
a holy war for the overthrow of Mohammedan- 
ism, and the deliverance of the Church ; and up- 
ward of 50,000 men were mustered to follow him 
in this bold expedition, in the year A. D. 10S0. 
But his quarrel with the emperor Henry IV of 
Germany, and other unforeseen occurrences, 
obliged him to lay aside his intended invasion of 
the Holy Land. 

" And after about five years turbulent, political 
and ecclesiastical warfare, the celebrated Gregory 
VII ended his days, A. D. 1085, and left Europe 
involved in those calamities, which were the 
fatal effects of his boundless ambition. 

"The death of Gregory neither restored peace 
to the Church, nor tranquillity to the State ; the 
tumults and divisions which he had excited, still 
continued, and they were constantly augmented 
by the same passions to which they owed their 
origin. The crusade enterprise, however, first 
attempted by Gregory VII, was renewed, toward 
the conclusion of this century, by the enthusias- 
tic zeal of an inhabitant of Amiens, who was 
known by the name Peter the Hermit, and who 
suggested to Pope Urban II the means of ac- 
complishing what had been unfortunately sus- 
pended. 

" The ancestors of Peter had ranked as gentle- 



146 



ANNOTATIONS. — CHAPTER IX. 



men, and his military service was under the 
neighboring counts of Boulogne, the heroes of 
the First Crusade. But he soon relinquished the 
sword and the world. In a journey which he 
made through Palestine, A. D. 1093, he observed 
with inexpressible anguish the vexations and 
persecutions, which the Christians, who visited 
the holy places, suffered from the barbarous 
Saracens. Inflamed, therefore, with indignation 
and zeal, which he considered as the effect of 
a divine impulse, he implored the assistance of 
Simion, patriarch of Constantinople, and the 
Pope of Rome, Urban II, but without success. 

"Far from being discouraged by this, he 
renewed his efforts, and went through all the 
countries of Europe, (this is the eagle proclaim- 
ing woe ! woe ! woe !) exhorting all Christian 
princes to draw the sword against the tyrants 
of Palestine. 

" His diet was abstemious, his prayers long 
and fervent, and the alms he received with the 
one hand, he distributed with the other ; his 
head was bare, his feet naked ; his meager body 
was wrapped in a coarse garment ; he bore and. 
displayed a weighty crucifix, and the ass, on 
which he rode, was sanctified in the public eye, 
by the service of the man of God. He preached 
to innumerable crowds, in the churches, the 
streets, and the highways ; the Hermit entered 
with equal confidence the palace and the cot- 
tage ; and the people were impetuously moved 
by his call to repentance, and to arms. 

"When he painted the sufferings of the na- 
tives and pilgrims of Palestine, every heart was 
melted to compassion ; every breast glowed with 
indignation, when he challenged the warriors 
of the age to defend their brethren, and rescue 
the Holy Sepulcher. His ignorance of art and 
language was compensated by sighs, and tears, 
and ejaculations ; and Peter supplied the defi- 
ciency of reason by loud and frequent appeals 
to Christ and his mother, and to the saints and 
angels in Paradise. 

" It would have been to his honor to have used 
no other artifices ; but, it is said, that, with a 
view to engage the superstitious and ignorant 
multitude in his cause, he carried about with him 
a letter, which he affirmed was written in Heaven, 
and addressed to all true Christians, to animate 
their zeal for the deliverance of their brethren 
who groaned under Mohammedan tyranny. 

"The minds of the people being thus prepared 
by the exhortations of the Hermit, A. D. 1075, 
the Pontiff recommended warmly, for the first 
time, the sacred expedition against the infidel 
Saracens. But this arduous enterprise was far 
from being approved by the greater part of this 
numerous assembly, notwithstanding the presence 



at the emperor's legates. Though disappointed 
at Placentia, Urban renewed his proposal for a 
holy war, in a council which was afterwards as- 
sembled at Clermont, where he himself was pres- 
ent. The pompous and pathetic speech which he 
delivered on the occasion made a deep and pow- 
erful impression on the minds of the French, 
whose national character renders them much su- 
perior to the Italians in encountering difficulties, 
facing dangers, and attempting the execution of 
the most perilous enterprise. 

"The warriors of this nation, however, were 
not the only auditors who were impressed by the 
eloquence of Urban. An incredible multitude, 
among whom were many of rank, devoted them- 
selves to the service of the Cross, which was made 
the symbol of the expedition, and which, worked 
in red worsted, was worn upon the breast or 
shoulders of the adventurers ; and hence, the 
name Crusade. Every exertion was used by the 
Court of Pome to increase the numbers. A plen- 
ary indulgence was proclaimed in the Council of 
Clermont to those who should enlist under the 
banner of the Cross, and a full absolution of all 
their sins. 

"The 15th of August, 1096, had been fixed, in 
the Council of Clermont, for the departure of the 
pilgrims ; but the day was anticipated by a 
thoughtless and needy crowd of plebeians. Early 
in the spring of the year, from the confines of 
France and Lorraine, about 60,000 of the popu- 
lace, of both sexes, flocked around the standard 
of the first missionary of the Crusade, and pressed 
him with clamorous importunity to lead them on 
to the Holy Sepulcher. The Hermit impelled or 
obe} 7 ed the forward impulse of his votaries ; assum- 
ing the character, without the talents or authority 
of a general, he made his way along the banks of 
the Rhine and Danube. 

" Their wants and numbers soon compelled 
them to separate, and his lieutenant. "Walter the 
Penniless, a valiant, though need}' soldier, con- 
ducted a vanguard of pilgrims, whose condition 
may be imagined from the proportion of eight 
horsemen to 15,000 foot. The example and foot- 
steps of Peter were soon followed and closely pm> 
sued by another fanatic, the monk Godschald, 
whose sermons had swept away 20,000 peasants 
from the villages of Germany. (?fow we come to 
what the Prophet calls the tails.) Their rear was 
again pressed by a herd of 200,000, the most stu- 
pid and savage refuse of the people, who mingled 
with their devotion a brutal license of rapine and 
drunkenness. Some counts and gentlemen, on 
horse, at the head of another army of 300,000 Cru- 
saders, attended the movements of the multitude 
merely to partake of the spoil. But their genuine 
leaders (may we credit such folly ?) were a goose 



ANNOTATIONS. 

and a goat! which were carried in the front, and 
to whom these worthy Christiana ascribed an in- 
fusion of the Divine Spirit. 

"Of this rabble more than two-thirds were 
consumed by the Hungarians, by famine, or 
fever, during their journey. The remainder es- 
caped to Constantinople, where their ingratitude 
to the emperor Alexius, and their tumultuous 
conduct, induced that monarch to allure them 
to the other side of the Bosphorus. But their 
blind impetuosity soon urged them to desert 
this station, and to rush headlong against the 
Turks, who occupied the road to Jerusalem. In 
the plain of Nice they were overwhelmed by the 
Turkish arrows / and from the beginning to the 
end of this expedition, three hundred thousand 
perished before a single city was rescued from 
the Infidels, and before their graver and more 
noble brethren had completed their preparations. 

"The armies, which were conducted by illus- 
trious commanders, distinguished by their birth 
and by their military endowments, arrived more 
happily to the capital of the Grecian empire. 
That which was commanded by Godfrey of 
Bouillon, duke of Lorraine, who deserves a place 
among the greatest heroes, whether of ancient or 
modern times, and by his brother Baldwin, was 
composed of eighty thousand well-chosen troops, 
horse and foot, and directed his march through 
Germany and Hungary. Another, which was led 
by Raimond, earl of Toulouse, passed through 
the Sclavonian territories. 

''Robert, earl of Flanders; Robert, duke of 
Normandy ; Hugo, brother of Philip I, king of 
France, embarked their respective forces in a 
fleet, which was assembled at Brundisi and Tar- 
ento, whence they were transported to Druazzo, 
anciently Dyrachium. These armies were fol- 
lowed by Boemond, duke of Apulia and Calabria, 
at the head of a chosen and numerous body of 
valiant Normans. This whole army was one of 
the greatest, and, in outward appearance, one of 
the most formidable that had been known in the 
memory of man / and though, before its arrival 
at Constantinople, it was diminished considerably 
by the difficulties, privations, and oppositions it 
had met with on the way, yet, such as it was, it 
made the Grecian emperor tremble, and filled his 
mind with the most anxious, alarming, and dread- 
ful apprehensions of some secret design against 
his dominions. His fears, however, were dis- 
pelled, when he saw these legions pass the straits 
of Gallipolis, and direct their march towards 
Bythinia. 

" The first successful enterprise which was 
formed against the infidels was the siege of Nice, 
the capital of Bythinia. This city was taken in 
the year 1079, and the victorious army proceeded 



, — CHAPTER, IX. 147 

then into Syria, and in the following year sub- 
dued Antioch, which, with its fertile territory, 
was granted by the assembled chiefs to Bcemand, 
duke of Apulia. 

" Edessa fell next into the hands of the victors, 
and became the property of Baldwin, brother to 
Godfrey of Bouillon. The conquest of Jerusalem, 
which, after a siege of five iceeks submitted to 
their arms, in the year 1099, seemed to crown 
their expedition with the desired success. In this 
city were laid the foundations of a new kingdom, 
at the head of which was placed the famous God- 
frey, whom the army saluted King of Jerusalem, 
with a unanimous voice. But this illustrious hero, 
whose other eminent qualities were adorned with 
the most perfect modesty, refused that high title, 
though he governed Jerusalem with a degree of 
valor, equity, and prudence, which places him 
higher in the records of virtue, than most found- 
ers of empires. Having chosen a small ai'my to 
support him in his new dignity, he permitted the 
rest of the troops to return to Europe. He did 
not, however, long enjoy the fruits of a victory in 
which his heroic valor had been so gloriously 
displayed, but died about a year after the conquest 
of Jerusalem, leaving his dominions to his brother 
Baldwin, the prince of Edessa, who assumed the 
title of king, without the smallest hesitation. 

" Splendid as were these holy wars in appear- 
ance, however, they were not less prejudicial to 
the cause of religion, and the true interests of 
the Christian Church, than they were to the tem- 
poral concerns of men. One of the first and most 
pernicious effects was the most enormous aug- 
mentation of the influence and authority of the 
Roman pontiffs ; they also contributed in various 
ways to enrich the churches and monasteries with 
daily accessions of wealth, and to open new sources 
of opulence to all the ecclesiastic orders. For 
they who assumed the cross, disposed of their 
property as if they were at the point of death, and 
left a considerable part of their possessions to the 
priests and monks, with a view of obtaining by 
\\\QSQj?ious legacies, the favor and protection of 
the Almighty in their new enterprise. 

"Such of them also as had been engaged in 
suits of law with the priests or monks, renounced 
their pretensions, and submissively resigned what- 
ever had been the subject of debate. And others 
who had seized upon any of the possessions of 
the churches or convents, or heard of any injury 
which had been committed against the clergy by 
their remotest ancestors, made the most liberal 
restitution, or the most ample satisfaction, by rich 
and costly donations, for the real or pretended 
injuries they had committed against the Church. 
Nor were these the only unhappy effects of the 
holy expeditions. For, while whole legions of 



148 



ANNOTATIONS. — CHAPTER IX. 



bishops and abbots girded the sword upon their 
thigh, and proceeded as generals, volunteers, or 
captains into Palestine, the priests and monks who 
had lived under their jurisdiction, and were awed 
by their authority, felt themselves released from 
restraint, and lived without order or discipline. 
The list of pretended saints was greatly augment- 
ed ; and the greatest impositions arose from the 
importation of an immense quantity of relics by 
the returning adventurers in the Crusade." — Die 
Fresne, Chap, i, p. 52. 

2. " The new kingdom of Jerusalem, which had 
been erected by the holy warriors towards the 
conclusion of the preceding century by the first 
Crusade, appeared to flourish at first and to rest 
upon firm and solid foundations. This prosper- 
ous scene was, however, but transitory, and was 
soon succeeded by the most terrible calamities 
and desolations. The fortitude of the faithful for- 
sook them not in this exigence : the country they 
had acquired by valor they defended with perse- 
verance, till Atabec Zenghi, after a long siege, 
conquered Edessa and menaced Antioch with a 
similar fate. 

"In this perilous situation the Christians be- 
came timid and diffident, and implored, in the 
most desponding strains, the assistance of the 
European princes, and requested a fresh army to 
support their tottering empire, or kingdom of Je- 
rusalem, in the Holy Land. 

" A new expedition, however, was not resolved 
upon with such unanimity and precipitation as 
the former had been ; it was the subject of long 
deliberation, and its expediency was strenuously 
debated both in the cabinets of princes, and in the 
assemblies of the clergy, and of the people. Ber- 
nard, the celebrated abbot of Clarval, a man of 
the boldest resolution and of the greatest author- 
ity, terminated these disputes under the pontificate 
of Eugenius III, who had been his disciple, and 
who was wholly governed by his counsels. 

" This eloquent and zealous ecclesiastic preached 
the Cross with much ardor and success ; and in a 
grand parliament assembled at Yezelai, 1116, at 
which Louis VII, king of France, with his queen 
and a prodigious concourse of the nobility, were 
present, Bernard recommended this holy expe- 
dition with such persuasive powers, and declared 
with such assurance, that he had a divine com- 
mission to foretell its glorious success, that the 
king, and the queen, and all the nobles, immedi- 
ately put on the military cross and prepared them- 
selves for the voyage to Palestine. The orator 
next directed his exhortations to Conrad III, 
emperor of Germany, who, for some time, resisted 
his fervent solicitations. 

" He at length complied ; and such was the pa- 
thetic vehemence of the tone and gestures of the 



indefatigable Bernard, that a phlegmatic people, 
who were ignorant of his language, were induced 
to follow their sovereign to the fields of Palestine. 
The nobles of France and Germany were animated 
by the example and presence of their sovereigns, 
and Louis VII and Conrad III were followed by 
armies which might have claimed the conquest 
of Asia. 

" Their united cavalry was composed of 70,000 
knights and their attendants ; and the whole num- 
ber, including women and children, is computed 
to have amounted to at least 400,000 souls. As 
it was impossible to procure necessaries for such 
numbers in the countries through which they 
were to pass, each army pursued a different road. 
But before their arrival in the Holy Land, their 
forces were melted away, having perished miser- 
ably by famine, by shipwreck, and by the sword 
of the Mohammedans, or by the perfidious cruelty 
of the Greeks, who regarded, with acrimony and 
dread, these rude and intrepid pilgrims as intrud- 
ers in their land. Their numbers and their man- 
ners were formidable, and their designs a tacit 
reproach to the cowardly Greeks, whose enmity 
was inflamed by religious discord ; and the schis- 
matieal and heretical Christians of the west were 
more the objects of abhorrence to the members 
of the oriental Church, than the idolatrous Pagan, 
or the followers of Mohammed. Such, indeed, 
were their abhorrence of their western brethren, 
that the Greek clergy washed and purified the 
altar which had been defiled by the sacrifice of a 
French priest. 

" Louis VII, who had left his kingdom in 
1147, in the month of March the following year, 
arrived at Antioch with the wretched remains of 
his army, exhausted and dejected by the hardships 
and calamities they had endured. Conrad III. 
departed also in the year 1147, in the month of 
May, and in November following he arrived at 
Nice, where he joined the French army, after 
having lost the greater part of his own, by a suc- 
cession of calamities. 

" From Nice the two princes proceeded to Je- 
rusalem, A. D. 1148, whence they led back into 
Europe the following year, 1149, the miserable 
remnant of troops, which had survived the disas- 
ters they had met with in this expedition. Such 
was the unhappy issue of the second Crusade, 
which was rendered ineffectual from a variety of 
causes, but more particularly by the jealousies 
and divisions which distracted themselves as 
Christians in Palestine. Nor was it more inef- 
fectual in Palestine, than it was detrimental to 
Europe, by drawing the wealth of its fairest prov- 
inces, and destroying such immense numbers of 
its inhabitants. The unfortunate event of this 
second expedition was not, however, sufficient. 



ANNOTATIONS. 

when considered alone, to render the affairs of the 
Christians in Palestine entirely desperate. 

" Had their chiefs and princes laid aside their 
animosities and contentions ; had they attacked 
the common euemy with their united forces, they 
would have repaired their losses, and recovered 
their glory. But a contrary course of conduct was 
pursued, (and by it the prophecy was also fulfilled ; 
for it was given to them, that they should not hill 
them; hit that they shotdd torment them five 
months" 150 years). By intestine quarrels, jeal- 
ousies, aud discords, they weakened their efforts 
against the enemies who surrounded them, and 
consumed their strength by unhappily dividing it. 
Saladin, the sultan of Egypt and Syria, and the 
most valiant chief of whom the Mohammedan an- 
nals can boast, took advantage of these lament- 
able divisions. 

" He took prisoner Guy of Lusignan, king of 
Jerusalem, in a fatal battle fought near Tiberias, 
in 11S7 ; and in three months afterward, appeared 
in arms before the gates of Jerusalem. The rapid 
efforts of fourteen days enabled the victor to make 
a breach in the walls, upon which he erected 
twelve banners of the false prophet, Mohammed. 
He soon afterward entered the city, tore down the 
cross from the principal church, and compelled 
all the Franks and Latins to evacuate the place. 
The carnage and desolation which accompanied 
this dreadful campaign, threw the affairs of the 
Christians in the east into the most desperate 
condition, and afforded no glimpse of hope, but 
what arose from the expected assistance of the 
European princes. This assistance was obtained 
for them by the Roman pontiffs with much diffi- 
culty, and not till after repeated solicitations and 
entreaties. But the event was by no means an- 
swerable to the deep schemes which were con- 
certed, and the pains which were employed, for 
the tottering kingdom of Jerusalem. 

3. The third expedition was undertaken in 
1189 by Frederick I, surnamed Barbarossa, em- 
peror of Germany, who, with a prodigious army, 
marched through several Grecian provinces, where 
he had innumerable difficulties and obstacles to 
overcome in Lesser Asia, whence, after having 
defeated the Sultan of Iconium,he penetrated into 
Syria. His valor and conduct promised success- 
ful and glorious campaigns to the army he com- 
manded, when, by an unhappy accident he lost 
his life in the river Saleph, which runs through 
Seleucia. The manner of his death, however, 
is not known with any degree of certainty. The 
loss of this intrepid veteran dejected the spir- 
its of his troops, and in consequence of it, 
considerable numbers of them returned to Eu- 
rope. Those that remained continued the war 
under the command of Frederick, son of the de- 



— CHAPTER IX. 249 

ceased emperor ; but the greater part of them 
perished miserably by a pestilential disorder, 
which raged with, fatal violence in the camp, and 
swept oil' vast numbers every day. The new 
general died of this terrible disease in 1191 ; 
those who escaped this fatal pestilence were dis- 
persed abroad, and but few ever returned to their 
own country. The example of Frederick Barba- 
rossa was followed in the year 1190 by Philip 
Augustus, king of France, and Richard I, king 
of England (called, by way of eminence, Richard 
Cceur de Leon ; that is, Richard, the lion-hearted). 

"These two monarchs proceeding from their 
respective dominions with a considerable number 
of ships of war and transports, arrived in Pales- 
tine, A. D. 1191, each at the head of a separate 
army, and were successful in their first encounters 
with the Infidels. After the reduction of the 
strong city of Acre, or Ptolemais, which had 
been defended by the Mohammedans with the 
most obstinate valor, the French monarch returned 
into Eux-ope in the month of July, A. D. 1191, 
leaving behind him, however, a considerable part 
of the army which he had conducted into Palestine. 

" Notwithstanding his departure, the king of 
England pursued the war, exhibited daily marks 
of heroic intrepidity and military skill, and not 
only defeated Saladin in several engagements, 
but made himself master of Yaffa (more com- 
monly known by the name of Joppa) and Ces- 
area. Deserted by the French and Italians, and 
influenced, however, by other motives and con- 
siderations of essential importance, he concluded, 
A. D. 1192, with Saladin, a truce of three years, 
three months, and three days, and soon evacuated 
Palestine with his whole army. Such was the 
issue of the third expedition against the Infidels, 
which exhausted England, France, and Germany, 
both of men and money, without producing any 
solid advantage, or giving even a favorable turn 
to the affairs of the Christians in the Holy Land." 
— Gregory's History of the Church, Cent. XII. 

4. "The Roman pontiffs employed their most 
zealous and assiduous efforts to promote a fourth 
crusade, in support of the Christian cause in 
Palestine, which was now in a most declining, or 
rather in a desperate state. Innocent III sounded 
the charge, but the greater part of the European 
princes and nations were deaf to the voice of the 
holy trumpet. After many unsuccessful attempts, 
however, in different countries of Europe, a num- 
ber of the French nobility entered into an alliance 
with the republic of Venice, and set sail for the 
East with an army, which was far from being 
formidable. The event of this new expedition 
was by no means answerable to the expectations 
of the pontiff, nor does it deserve the title of a 
crusade to the Holy Land ; for, instead of steering 



150 



ANNOTATIONS. — CHAPTER IX. 



their course toward Palestine, as was anticipated, 
they sailed directly for Constantinople, and, in 
A. D. 1203, took that imperial city by storm. 

"This was done with a design to restore to the 
throne Isaac Angelus, who implored their assist- 
ance against the violence of his brother Alexius, 
the usurper of the empire. The legates and mis- 
sionaries of the ecclesiastical court of Rome still 
continued to animate the languishing zeal of the 
European princes, in behalf of the Christian 
cause in Palestine, and to revive the spirit of the 
Crusades, which so many calamities and disas- 
ters, together with their notorious abuse, had 
almost extinguished. 

"In consequence of their importunities and 
remonstrances, a new army was raised, and a 
new expedition undertaken, which was to be 
commanded by the emperor Frederick II of Ger- 
many, who was successively the pupil, the enemy, 
and the victim of the Church. At the age of 
twenty-one years he assumed the cross, and 
devoted himself by a solemn vow to the accom- 
plishment of this expedition. His engagement 
received additional strength, such as it appeared 
impossible to violate, from the marriage which 
he had contracted, A. D. 1223, with Jolanda, 
daughter of John, surnamed Having-Nothing, 
count of Brienne, and king of Jerusalem, by which 
alliance that kingdom was to be added to his 
European dominions. Notwithstanding this, the 
expedition of the emperor was repeatedly deferred, 
under various pretexts, and did not take place 
till A. D. 122S, when, after having been excom- 
municated, on account of his delay, by the in- 
censed pontiff, Gregory IX, Frederick proceeded 
with a small train of attendants to the troops 
who expected, with the most anxious impatience, 
his arrival in Palestine. 

" No sooner, however, did the emperor reach 
that disputed kingdom, than he turned all his 
thoughts toward peace, and partly from the dis- 
cord of the Mohammedans, and partly from their 
personal esteem for him, he was enabled to con- 
clude an advantageous treaty with the Sultan of 
Egypt, in the following year. 

" By this treaty he obtained possession of the 
city and kingdom of Jerusalem, of Tyre and 
Sidon ; and entering into the holy city with un- 
paralleled pomp, and accompanied by a numer- 
ous train, he placed the crown upon his own 
head with his own hands. Having regulated, 
with much prudence and moderation, the gov- 
ernment of Palestine, Frederick returned without 
delay into Italy, to appease the discords and 
commotions, which the vindictive and ambitious 
pontiff had excited in his absence. In reality, 
therefore, notwithstanding all the reproaches 
which were cast upon the emperor by the Pope 



and his agents, this expedition was by far the 
most successful that had hitherto been under- 
taken against the Infidels ; evincing, that the 
practice of peace is as superior to that of war, 
as the heavens are higher than the earth." — 
Gregory's History of the Church, Cent. XIII. 

These Crusaders have tormented men nearly 
five months, and from the time of Frederick, 
hut one more expedition was attempted, and with 
it t\\&five months or 150 years end. 

5. "After this solitary effort by the emperor 
Frederick II, the affairs of the Christians in the 
East perceptibly declined ; and intestine discords 
and ill-conducted expeditions had reduced them 
to the last extremity, when one more Crusade, 
and the last one, was attempted for their restora- 
tion by Louis IX, king of France. This enter- 
prise was in consequence of a vow, which the 
prince had made in the year 1248, when he was 
seized with a painful and dangerous illness. 

" He soon undertook the arduous task, and in 
the execution of it, he embarked for Egypt with 
a formidable army and a numerous fleet / he took 
this course, from an opinion that the conquest of 
this province would enable him to carry the war 
into Syria and Palestine with more facility and 
success. 

" The first attempts of the zealous monarch 
were crowned with victory. The celebrated city 
of Damiella yielded to his power. But the pros- 
pect was soon changed, and the progress of the 
war presented one uniform scene of calamity and 
desolation. The united horrors of war, famine, 
and pestilence, overwhelmed the royal army, 
whose provisions were cut off by the Mohamme- 
dans. 

"In the year A. D. 1250, Robert earl of Ar- 
tois, the king's own brother, having surprised the 
Saracen army, and, through an excess of valor, 
pursued them too far, was slain in the engage- 
ment ; and a few days after the king himself, with 
two more of his brothers, and the greater part of 
his army, were taken prisoners in a severe action, 
after a bold and obstinate resistance. This val- 
iant monarch was endowed with true greatness 
of mind, and was sincerely pious, though after 
the manner which prevailed in this age of su- 
perstition and darkness. He was ransomed at 
an immense price (about 190,000 pounds sterling, 
or about 950,000 dollars), and after having spent 
about four years in Palestine, returned into 
France in A. D. 1254, with a handful of men, the 
miserable remains of his once mighty army. 
Louis was the last of the European princes who 
embarked in the Holy War, or Crusade. The 
dangers and difficulties, the woeful calamities and 
pestilential disorders, disgusted the most zealous, 
discouraged the most intrepid, and disheartened 



ANNOTATIONS 

the most liberal promoters of these fanatical expe- 
ditions." — Gregory's History of the Church, 
Cent. XIII. 

From the time these Crusaders had fairly be- 
gun their work of torment in 1099, to 1250, 
the date when the work of torment ceased was 
precisely five months, or 150 years. But if it is 
insisted that their torment began 3 years earlier, 
it will still be precisely 5 months, by allowing 3 
of the months to have 31 years, which is also 
correct. "The first successful enterprise which 
was formed against the Infidels, was the siege of 
Nice, the Capital of Bithynia, which was taken 
in the j 7 ear 1197." Now, in five months, counted 
consecutively, from January, April, or Septem- 
ber, there are precisely 153 days. So, then, in 
five months, where a day is taken by the pro- 
phets for a year, we must expect to find 153 years. 
Hence, 153 years added to 1197, make precisely 
1250, the very year in which the last Crusade 
tormented men, for it was in this year that Louis 
IX of France was taken prisoner ; and says the 
history already cited, " Louis was the last of the 
European princes who embarked in the Holy 
Wars." Here then is one of the most remarkable 
prophecies in the annals of time ; and its histori- 
cal coincidence and fulfillment are not excelled 
in the records of the past. 

It is true that God maketh the wrath of man to 
praise him, and overrules that which was intended 
for evil, for the good and happiness of the chil- 
dren of men. 

" It is therefore some compensation for these 
calamities, that something was gained in science, 
and freedom, and commerce, by these warlike 
pilgrims. The arts and manufactories of the East 
were introduced into Europe, and a spirit of en- 
terprise, which probably led more largely to the 
cultivation of commerce, was excited. Before the 
era of the Crusades, the larger portion of the in- 
habitants of Europe was chained to the soil, with- 
out freedom, or property, or knowledge ; and the 
two orders of ecclesiastics and nobles, whose num- 
bers were comparatively small, alone deserved 
the name of citizens and men. This oppressive 
system was supported by the arts of the clergy, 
and the swords of the barons. The authority of 
the priests operated indeed in the darker ages as 
a salutary antidote. They prevented the total 
extinction of letters ; mitigated the fierceness of 
the times ; sheltered the poor and houseless ; and 
preserved or revived the peace and order of civil 
society. But the independence, rapine, and dis- 
cord of the feudal lords, were unmixed with any 
semblance of good ; and every hope of industry 
and improvement was crushed by the iron weight 
of the martial aristocracy. Among the causes 
that undermined that Gothic edifice, the feudal 



.—CHAPTER IX. 

system, a conspicuous place must be allowed to 
the Crusades. The estates of barons were dissi- 
pated, and their race was often extinguished in 
these costly and perilous expeditions. Their pov- 
erty extorted from their pride, those charters of 
freedom which unlocked the fetters of the slave; 
secured the farm of the peasants, and the shop of 
the artificer; and gradually restored a substance 
and a soul to the most numerous and useful part 
of the community. The conflagration which de- 
stroyed the tall and barren trees of the forest, gave 
air and scope to the vegetation of the smaller and 
nutritive plants of the soil." — Gibbon 's Decline 
and Fall, vol. iv. 

The importunate zeal for crusades, however, 
was kept alive by the rulers of the Church of 
Rome for more than a century after the Crusade 
by Louis ; and the succession of pontiffs, who 
resided at Avignon, were particularly zealous for 
the renovation of the holy wak ; and left no arti- 
fice, no methods of persuasion, no offers of plenary 
indulgence unemployed, which could have the 
least tendency to engage the kings of England 
and France in new expeditions to Palestine ; but 
their success, however, was not answerable to 
their zeal, and, notwithstanding the powerful in- 
fluence of their exhortations and remonstrances, 
something continually " occurred to prevent their 
effect; clearly evincing that his hand controlled 
the affairs of men, who has said, " Not one jot or 
one tittle of my word shall fail, but all shall be 
fulfilled," precisely as I have predicted to my 
prophets and apostles. 

[V. 13. And the sixth angel sounded, and I 
heard a voice from the four horns of the golden 
altar which is before God] — The sixth angel 
sounds his trumpet to call forth the warriors of a 
different empire to that of the fifth trumpet period ; 
and hence we shall, for the present, bid farewell 
to old Europe, or the Western empire, and follow 
this angel into the land symbolized by the great 
river Euphrates, whose waters refresh the thirsty 
millions of Asia. This trumpet sounds, then, to 
call the warriors of Asia into action, who, during 
all the calamities of Europe were holding to the 
horns of the altar, were protected by the provi- 
dence of God in Christ, who is the golden altar, 
the high priest of the whole human family. This 
voice is from this golden altar ; it is a command 
from Christ to the sixth angel, and the injunction 
is contained in the following verse : 

[Y. 14. Saying to the sixth angel, which had 
the trumpet, Loose the four angels which are 
bound in the great river Euphrates] — These four 
angels are evidently the four sons of Gengis-Khan, 
for, we are to understand by angel, an agent or 
king, and, by enallage, one is put for a succession 
of them. The four angels bound in the river 



152 



ANNOTATIONS. — CHAPTER IX. 



Euphrates, are the four kings and their successors in 
their kingdoms. This sixth angel begins to sound 
the sixth trumpet in the very year the fifth angel 
ceases to sound his trumpet for the Crusades ; 
therefore, these four sons of the Asiatic conqueror 
enter upon their respective portions of the vast 
dominions which had been allotted to them in the 
year A. D. 1250. 

About this period they all arrive at the full 
strength of manhood, and assert, by force of arms, 
their right to China, India, Persia, and Asiatic 
Russia, the countries conquered by their father. 
During their minority they had remained within 
the country of the Euphrates, the place of their 
paternal residence; now they go forth to subdue 
to their dominion all Asia, east, west, north and 
south. 

[V. 15. And the four angels were loosed 
which were prepared for an hour, and a day, and 
a month, and a year, for to slay the third part of 
men]— This time is to be interpreted as prophetic 
time. An hour is one month, and a day is one 
year ; and a month is thirty days or years ; and 
a year is three hundred and sixty prophetic days 
or common years. And now, if we add all to- 
gether, we shall have 360 + 30 + 1 = 391 com- 
mon years, and one month. Now we have ascer- 
tained that the fortunes of war had turned in 
favor of Asia, in 1250, the date of the last Cru- 
sade by Louis IX, king of France. Therefore we 
conclude that the sixth angel makes preparations 
to sound his trumpet at this period, and begins 
to sound the alarm of war in the land of the Eu- 
phrates, with a full and certain sound, by A. D. 
1320, the end of the fifth trumpet period. The 
sixth trumpet period, therefore, is to embrace one 
hundred and eighty years, the time from A. D. 
1320 to 1500, when this period will end. 

These four angels, the four sons of Gengis-Khan, 
which were loosed from the country of the Eu- 
phrates, were to reign in regular succession three 
hundred and ninety-one years and one month, as 
stated by the Prophet ; and we shall see a most 
perfect coincidence: they began their conquests 
in 1250, and reigned without a rival through 
eight successive monarchies ; and under the ninth, 
they were overthrown, in 1641, which is precisely 
three hundred and ninety-one years ; and if pro- 
fane history was as accurate as sacred prophecy, 
we should be informed that they reigned also the 
one month. None but an infinite mind could 
have foretold these events with such perfect pre- 
cision. 

The term " slay," I apprehend, is used, by 
metonymy, and implies that these four angels, 
and their successors, were to have absolute con- 
trol over Asia, which is the third part of man- 
kind ; these conquerors, then, were to have the 



power of life and death over their subjects for 
three hundred and ninety-one years. 

[V. 16. And the number of the army of the 
horsemen were two hundred thousand thousand ; 
and I heard the number of them] — The number 
of the army, then, was (200.000,000), two hun- 
dred millions. I understand the term, army, to 
be a metonymy for the people from whom the 
horsemen or warriors proceeded ; and this com- 
mon-sense view coincides with the style of the 
book, and the statistics of Asia, which show the 
population to have been equal to this number in 
the middle of the thirteenth century. God, who 
numbers the very hairs of our heads, numbers the 
nations, as the shepherd his sheep, and tells all 
our outgoings and incomings ; and to the Prophet 
the number of this mighty empire was told ; so 
that he heard the number of them, and could 
assert it with all confidence, as being the exact 
number of the nations inhabiting the territories 
of Asia. 

[V. 17. And thus I saw the horses in the 
vision, and them that sat on them, having breast- 
plates of fire, and jacinth, and brimstone ; and 
the heads of the horses were as the heads of lions, 
and out of their mouths issued fire, and smoke, 
and brimstone] — The prophet saw the horses 
in the vision, as well as heard the number of 
the inhabitants of the empire, which sent forth 
this cavalry to war. This cavalry had defensive 
armor, symbolized by breast-plates. These breast- 
plates, or defensive weapons, were a combination 
of fire, jacinth, and brimstone: red, blue, and 
yellow. Is not this an emblematic representation 
of fire arms ? Here is fire ; in the old-fashioned 
guns was the frizzen, the steel, against which the 
flint struck to make fire. The flint is a species 
of stone resembling the hyacinth, or agate, and 
hyacinth is evidently used by metonomy for flint ; 
and this interpretation coincides precisely with 
the style of this book ; and hence we must under- 
stand the style of the author, if we would inter 
pret his meaning. And brimstone is also used 
by metonomy for gun powder, as its presence is 
sensible, both by the sight and smell, in gun 
powder, which is compounded of brimstone, 
char-coal, and saltpetre ; but brimstone is the 
most noticeable ingredient in the compound, and 
therefore justly entitles it to the name given it by 
the prophet. 

We have one more fact which settles it beyond 
a doubt, that fire arms are intended. It was in 
this period, the sixth trumpet period, that Jire 
arms were invented, and first used as defensive 
and destructive military weapons. Under the 
former trumpet, the weapons of the warrior were 
the torment and scorpion, terms used by meto- 
nomy for slings, bows and arrows. 



ANNOTATIONS, 

And in whatever direction the cavalry turned 
their heads or their faces, they were as terrible, 
comparatively, as lions ; for figuratively speak- 
ing, destruction issued from their faces ; from 
their guns, which were held to their mouths or 
faces, issued fire and smoke, and the smell of 
sulphur ; the fire and smoke were seen ; the 
brimstone was smelled. And these were the first 
impressions made upon the minds of terror- 
stricken and superstitious savages, that the fire 
and smoke, and brimstone or sulphurous smell, 
issued out of the mouths of the cavalry ; and 
this fact is fully sustained by history. 

[V. 18. By these three was the third part of 
men killed by the fire, and by the smoke, and by 
the brimstone which issued out of their mouths] — 
This passage is evidently to be understood as a 
general declaration, in regard to the results of the 
introduction and use of fire arms, that at least 
one-third of the whole number of men engaged 
in warfare should be killed by these means. 

[V. 19. For their power is in their mouths, 
and in their tails ; for their tails were like unto 
serpents, and had heads, and with them they do 
hurt] — Here is a complete description of the ca- 
pacity and action of fire arms. From their 
mouths, balls and other destructive projectiles are 
issued ; and in their tails, the opposite end, the 
gunpowder is placed, and when exploded, causes 
the ball to issue out of the mouth of the gun 
with a most destructive power. 

For their tails were like unto serpents in two 
ways. First, they contained an unseen and deadly 
power, which might be used at any moment, for 
the destruction of their enemies. And secondly, 
the cock, that part of the gun, musket, or other fire 
arm, to which the flint is attached, is serpent- 
Bhaped, and which, being impelled by a spring 
in the gunlock, strikes the flint against the frizzen, 
and makes fire, which ignites the powder, and 
causes the explosion ; and in this way they do hurt. 
The flint is held in the mouth or head of the gun- 
cock, which head looks more like a serpent's 
head than any thing to which it can be compared, 
and its motion, when impelled forward against 
the frizzen to make fire, is more like the action 
of a serpent, when he strikes, than any thing 
else; and the very shape of this part of the gun, 
from head to tail, as well as the action, reminds 
one of a serpent more than any other creature. 
And hence it is with the greatest propriety of 
speech, that the Prophet says, "for their tails 
were like unto serpents, and had heads (like unto 
serpents,) and with them they do hurt," by hold- 
ing the flint and striking fire. " If cannons," 
says Dr. Adam Clarke, " are intended, the descrip- 
tion, though allegorical, is plain enough ; for 
brass ordinance especially are frequently thus 
20 



. — CHAPTER IX. 153 

ornamented, both at their muzzle and at their 
breechP But they are evidently intended, as 
well as small arms, for this is the very period in 
which they were invented, and artillery first in- 
troduced into warfare. 

[V. 20 and 21] — Are intended to convey an 
important moral lesson, which we shall briefly 
state in a paraphrase, and leave it with the 
reader for his own reflections. — This mighty 
angel of power, or agent of destruction, will 
produce great changes among the nations, in 
many respects ; will be the means of subverting 
kingdoms, overthrowing empires, and desolating 
continents ; will introduce new rules in political 
economy, new regulations in warfare ; will in- 
vigorate the spirit of enterprise ; will urge on 
the power of progress ; and open up many new 
sources of business in arts, manufactures, and 
commerce. Yet, in a moral sense, the condition 
of the human race will not be improved, but 
they will grow worse and more wicked, as they 
become more familiar with the agencies destruc- 
tive of human life. And therefore we see 
no instance of a nation or country which has 
grown morally better by engaging in warfare, 
except in a defensive war, for the protection of 
righteous principles / and hence the rest of the 
men, which vjere not killed by these plagues, yet 
repented not of the works of their hands, that 
they should not worship devils (among Pagans,) 
and, idols of gold, and silver, and brass, and 
stone, and wood (among self-styled Christians) 
which neither see, nor hear, nor walk. Neither 
repented they (in Pagan or Christian lands,) of 
their murders, nor of their sorceries, nor of 
their fornication, nor of their thefts. 

We shall now proceed to introduce the testi- 
mony to prove that these prophecies do apply to 
the conquests of Asia by the Ottomans and Mo- 
guls of this period. 

" Gengis-Khan was born in 1163 and died 
1227. In twenty-eight years he subdued the 
greater part of Asia, and rendered himself as 
famous for his skill in government as for the valor 
of his arms. He left his immense dominions^ 
properly divided, between his four sons. The 
extent and rapidity of the Mogul conquests have 
rarely been equaled in history. In the beginning 
of the thirteenth century, Gengis-Khan overran 
India, China, Persia, and Asiatic Eussia. His four 
sons took possession of these countries according 
to their allotments, and maintained and extended 
their conquests. The termination of the Saracen 
empire, which had existed more than six hundred 
years, is dated from the taking of Bagdat, by 
these Tartars, A. D. 1258. The Tartars were 
led by Halaku, their general ; and, after the 
capture of the city, which contained immense 



154 



ANNOTATIONS. — CHAPTEE IX 



treasures, he gave it up to his troops, to be pil- 
laged seven days. Mostasem, the last of the 
caliphs, was put to death ; and with him ended 
the power and the glory of the Saracen empire. 

" The latter caliphs, in the decline of their em- 
pire, were not the warlike sovereigns which Jjjbeir 
predecessors had been; they thought only of secur- 
ing their ease and pleasure. Mostasem exceeded 
all the caliphs in ostentation and pride : when he 
appeared in public, he usually wore a vail, the 
more effectually to attract the respect of the people, 
whom he considered unworthy to look at him. 
On those occasions, nothing could exceed the 
eagerness of the multitude to see him, by crowd- 
ing the streets, and hiring the windows and bal- 
conies at the most exorbitant prices. Mostasem 
was deceived by his vizier, and, accordingly, 
made a very ineffectual attempt to oppose the 
enemy. Halaku, having made a few assaults, 
became master of the city ; and, taking the luxu- 
rious caliph and confining him in a leathern sack, 
dragged him about the streets of the city till he 
expired. 

" While three of these sons of Gengis-Khan 
were carrying on their conquests and maintaining 
their dominions over India, Persia, and Asiatic 
Russia, the conquest of China under the Mogul 
Tartars, a considerable portion of which had been 
previously brought into subjection by Gengis- 
Khan, the celebrated conqueror, was completed 
in A. D. 1280, by his fourth son, Kublay, who 
took possession of his conquests in that country 
and became the first emperor of a new dynasty. 

"Kublay had the wisdom and prudence to 
govern the Chinese according to their ancient 
laws and customs ; and, by his equity and justice, 
by his love and regard for learned men, and by 
his fatherly tenderness to all his subjects, he found 
a most effectual way of reconciling them to his 
government." 

We shall now inquire what these Tartars did, 
in this period, to fulfill this prophecy in western 
Asia. 

" The Huns and Turks, who were the descend- 
ants of the Scythians or Tartars, had established 
themselves, some centuries before, in a tract of 
Asia called Georgia, or Turcomania. They be- 
came Mohammedans, and, in 1037 seized Persia 
and ravaged the neighboring countries, making 
themselves masters of Palestine. The insults 
which Christian pilgrims received from them led 
to the Crusades, in 1095, which we have already 
mentioned. 

" Ottoman, to whom the Ottoman empire owes 
its name and establishment, was a caliph or prince 
of the Turks. Seizing on Bithynia, he fixed the 
seat of his government at Byrsa, and assumed the 
title of Sultan ; and from this time they were 



known as the Ottoman race or sovereignty. By 
degrees they encroached on the borders of the 
Greek empire, and were prevented from subvert- 
ing it at an earlier period only by the necessity of 
defending themselves against the victorious Tam- 
erlane. And thus the founding of the Turkish 
empire was connected with very important con- 
sequences in the history of the world, but more 
particularly in regard to the Greek empire, which 
it at length superseded. This event is dated 
A. D. 1299, and took place, as above stated, 
under Ottoman or Othman, the first sultan. 

" Bajazet was a Turkish sultan, in the regular 
succession from Ottoman. Having purposed to 
besiege the capital of the Greek empire in form, 
he was suddenly forced to defend himself against 
Tamerlane, an eastern Tartar and descendant of 
the Tamerlane who, more than a hundred years 
previous, had delayed the founding of the Turkish 
empire. Tamerlane, or Timer-Bek, was a prince 
of the Us-bek Tartars, and a descendant from 
Gengis-Khan. Having conquered Persia, and 
most of the east of Asia, he was invited by the 
enemies of Bajazet to protect them against the 
Ottoman power. 

Tamerlane gladly accepted the invitation, and, 
having met the Turk, he totally defeated him and 
made him prisoner. The battle of Angoria was 
a famous one in the annals of war. The battle of 
Angoria, in Phrygia, in Lesser Asia, in which 
Bajazet was defeated and taken prisoner and 
shut up in an iron cage by Tamerlane, occurred 
A. D. 1102. Nearly a million of men fought in 
this battle, and 300,000 were slain. The victo- 
rious career of the Turks was, for a time, sus- 
pended by this event. 

" Their spirit and power, however, were so far 
revived, after about half a century, that they were 
ready again to make aggressions upon the Greek 
empire. 

" Mohammed II, after some delay, commenced 
the project of taking Constantinople, which had 
Ions; eno-ao-ed the attention of the Turks. The in- 
dolent inhabitants of Constantinople made but a 
feeble preparation for defence, and all Europe 
was supine and indifferent. The city was assailed 
both by sea and land, the walls were hatter ed 
down with cannon, and all who opposed were 
massacred by small arms. 

" The emperor was slain, and the city soon sur- 
rendered. Constantine was the name of the last 
emperor of the east, as it was also the name of the 
first. His dominions had become exceedingly 
circumscribed. The Turks had gradually en- 
croached upon its borders, and Constantinople 
would have sooner become the seat of the Otto- 
empire, had they not been compelled to defend 
themselves against the Tartars of eastern Asia. 



ANNOTATIONS 

" The taking of Constantinople by the Turks oc- 
curred in A. D. 1453, and occasioned the extinc- 
tion of the eastern empire of the Romans. This 
empire, from the building of its capital, had sub- 
sisted 112;) years. The capture of the city, as we 
have already noticed, was accomplished with little 
difficulty by Mohammed the Great, the Turkish 
sultan. 

" The Turks forbore to destroy the imperial 
edifices, and the churches were converted into 
mosques. The exercises of their religion were 
allowed to all Christians, and they have ever since 
chosen their patriarch, who is installed by the 
sultan. 

" The Chinese had quietly submitted to the 
Tartar descendants of Gengis-Khan, during eight 
successive monarchs / but the character of the 
ninth was so odious, that a rebellion was excited, 
which ended in the expulsion of the Tartars, and 
the re-establishment of their own princes. This 
revolution iu China by the Tartars occurred A. D. 
1641. During a war with the eastern Tartars 
and the Mogul Tartars, descendants of Gengis- 
Khan, a rebel dethroned the emperor, upon which 
the Chinese general made peace with Tson-gate, 
the eastern Tartar prince, and invited him to as- 
sist in punishing the rebel. Tson-gate, however, 
seized on the Chinese throne for himself; and it 
has ever since remained in his family.'''' — Blair's 
Outlines of Chronology. 

We have followed the four sons of Gengis-Khan, 
the four angels loosed from the great river Eu- 
phrates, through successive monarchies, and have 
learned that the last of the race was overthrown 
in 1641, just precisely 391 years from 1250, the 
very year in which the Asiatics began their con- 
quests and victories. Here, then, is another per- 
fect coincidence between history and prophecy, 
and therefore another fulfillment, which no finite 
beino' could have foreseen or foretold; evincing 
with all the force of demonstration, the divine 
authenticity of this Book of Revelation? 

We shall notice a little more particularly the 
results following in the period of the sixth trum- 
pet. The sixth angel is commissioned to sound 
his trumpet to call the horsemen or conquerors of 
Asia to destroy idolaters among the Pagans and 
Eastern Christians, to prepare the way for the 
Icings of the east, used metaphorically for the 
true disciples of Christ, to spread abroad through 
that part of the world, a knowledge of the living 
God, through the medium of his glorious Gospel. 
Now the idea is conveyed to us by the Prophet, 
that many such idolaters were destroyed ; and 
that those which were not killed by these plagues, 
and although they had witnessed the just dis- 
pleasure of God revealed from heaven against all 
Buch, yet repented not of the works of their hands 



.—CHAPTER IX. 

in manufacturing and selling such senseless, use- 
less, and ruinous things ; for idolatry begets su- 
perstition, and superstition brings forth present 
and eternal misery. And therefore, heavy judg- 
ments must be expected by those who continue 
in their incorrigible attachment to these dumb 
idols. 

" These things," says Dr. Adam Clarke, " are 
supposed to refer to the desolation brought upon 
the Greek Church by the Ottomans, who entirely 
ruined that Church, and the Greek Empire. The 
Church which was then remaining was the Latin 
or Western Church, which was not at all correct- 
ed by these judgments which fell upon the East- 
ern Church ; but continued its senseless adoration 
of angels, saints, relics, etc., and does so to the 
present clay." 

Therefore, if the wrath of God be kindled against 
such, and his vengeance revealed from heaven 
against all such unrighteousness in the making 
and vending such things, and all ungodliness in 
bowing down to, or serving such things, then 
this Church of Pome, must have much to fear ; 
for such practices are emphatically holding the 
tkuth in unrighteousness ; for God is truth, and 
there is no unrighteousness in him, and he will 
by no means acquit the incorrigibly guilty. 

[Neither repented they of their murders] — By 
the persecution of the genuine followers of Christ, 
against whom they declared, and urged Crusades. 
Let us see what the Poman Catholic Church was 
doing, during this sixth trumpet period, from 
1250 to 1641, while the Ottomans and Moguls 
were overrunning and ravaging all Asia ; and 
then we shall see whether the coincidence between 
her conduct, and that described by the prophet, 
are so much alike as to produce the full convic- 
tion that the one is the duplicate of the other; 
and that the prophetic description, is but the 
miniature daguerreotype of this notable lady ar- 
rayed in scarlet, who is painted upon the canvas 
of the historian, in a full length and life-like 
portrait. 

" During the whole course of this century 
(Cent. XIII), the Poman pontiffs carried on a 
most violent persecution against those whom they 
branded with the denomination of heretics. The 
sects of the Catharists, Waldenses, and Petrobru- 
sians or Albigenses, however, daily increased, 
spread imperceptibly through all Europe ; assem- 
bled numerous congregations in Italy, France, 
Spain, and Germany, and formed by degrees so 
powerful a party, as rendered them formidable to 
the Poman pontiffs, and menaced the papal juris- 
diction with a fatal revolution. Writers are 
not all equally accurate, nor perfectly agreed 
about the number of doctrines which entered into 
the system of these sects ; yet they are all almost 



156 



ANNOTATIONS. — CHAPTEK IX. 



unanimous in acknowledging the sincere piety 
and exemplary conduct of the Waldenses, and 
show plainly enough, that their intention was not 
to oppose the doctrines universally received among 
Christians, but only to revive the piety and man- 
ners of the primitive times. And whoever can- 
didly examines the subject, will perceive that 
when the Romish Church departed from the faith, 
" giving heed to seducing spirits and doctrines of 
devils," the true Church of Christ was preserved 
among these harmless and pious people. Though 
they were under great disadvantages, their errors, 
if they had any, must have been inconsiderable ; 
and it is manifest, that the genuine doctrines of 
the Gospel, and the true spirit of Christian piety 
were maintained by them through all their suf- 
ferings, until the days of Luther, when they read- 
ily united with him and others in promoting the 
Reformation. To these ancient sects, new fac- 
tions were added, which differed indeed in vari- 
ous instances, yet were all unanimous in one 
opinion : " That the public and established reli- 
gion was a motley system of errors and supersti- 
tion ; and that the dominion which the Popes had 
usurped over Christians, and the authority they 
exercised in religious matters, were unlawful and 
tyrannical." 

" Such were the notions propagated by the sec- 
taries, who refuted the idolatries, superstitions, 
and impostures of the times by arguments de- 
duced from Scripture, and whose declamations 
against the power, the opulence, and the vices of 
the Popes and clergy, were extremely agreeable 
to many princes and civil magistrates, who felt 
uneasy under the assumptions of the ; Roman 
hierarchy. 

" The pontiffs therefore considered themselves 
as obliged to have recourse to new and extraordi- 
nary methods of defeating enemies, who, both by 
their number and their rank, were every way 
calculated to alarm their fears. Some of the 
bishops, either through humanity or indolence, 
were so negligent and remiss in the prosecution 
of heretics, that they multiplied incredibly. In- 
nocent III was soon informed of all these pro- 
ceedings, and about the commencement of this 
century, sent legates extraordinary into the south- 
ern provinces of France, to atone for the negli- 
gence of the bishops, and to extirpate heresy in 
all its forms and modifications, without being at 
all scrupulous in using such methods as might 
be necessary to effect such a purpose. They in- 
flicted capital punishment upon such of the here- 
tics as they could not cause to recant, and from 
them the formal and odious tribunal, called the 
Inquisition, derived its origin, before which were 
summoned not only heretics, but likewise all who 
were accused of magic, sorcery, witchcraft, Juda- 



ism, and other similar offences. This tribunal 
was afterwards erected in other countries of En- 
rope, but for the honor of human nature, not 
everywhere with equal success. 

" When these obedient soldiers of the Holy 
See had executed their commission, and purged 
the provinces, to which they were sent, of the 
greater part of the enemies of the Roman faith, 
the pontiffs were so sensible of their services, 
that they established missionaries of a similar 
description, which were distinguished, in common 
discourse, by the title of Inquisitors, in almost 
every city whose inhabitants had the misfortune 
to be suspected of heresy, notwithstanding the 
reluctance which the people demonstrated to this 
new institution, and the violence with which they 
frequently expelled, and sometimes massacred, 
these bloody officers of the popish hierarchy. 

" The council held at Toulouse, A. D. 1229, 
by Romanus, cardinal of St. Angelo, and legate 
of the pope, went still farther, and erected in 
every city a council of inquisitors, consisting of 
one priest and three laymen. — Harduini Con- 
cilia, torn. VII, p. 175. 

"This institution, however, was superseded, 
A. D. 1233, by Gregory IX, who intrusted the 
Dominicans, or preaching friars, with the im- 
portant commission of discovering, and bringing 
to judgment, the heretics who were lurking in 
France, and in a formal epistle discharged the 
bishops from the burden of that painful office. 
Immediately after this, the bishop of Tournay, 
who was the pope's legate in France, began to 
execute this new resolution by appointing Pierre 
Cellan and Guillaume Arnaud inquisitors of here- 
tic pravity at Toulouse, and afterward proceeded in 
every city, where the Dominicans had a convent, 
to constitute officers of the same character, chosen 
from among the monks of that celebrated order 
From this period, so disastrous and so disgrace- 
ful to human nature, is dated the establishment 
of that most odious of tyrannies, the Roman 
Catholic Inquisition, an institution having hell 
for its author, sin for its builder, and the destruc- 
tion of man for its object / whose foundations 
were laid in human blood ; whose walls were 
cemented by the burnt bones of the holy martyrs ; 
and whose detested towers overlooked and over- 
awed the whole Christian world. 'Neither re- 
pented they of their murders.' " — Gregory's His- 
tory of the Church, Cent. XIII., and other writers 
of Waldensian history. 

[Nor of their sorceries] — By this we are to un- 
derstand that the wars, which were prosecuted 
among the Pagans of Asia, had no moral effect 
upon the people, but that they were as much ad- 
dicted to their tricks of deception, slight of 
hand, or legerdemain, as before ; one-third of 



ANNOTATIONS. 

their vast population was cut off by war, famine, 
and pestilence. And so of the Romish Church, 
after her bloody, murderous inquisition was ex- 
posed, and shown to be cold-blooded murder, she 
abated it, yet did not repent of it, but shows by 
her sorceries the baseness of her heart. See how 
her hierarchy impose on the common people, in 
pretending to cause the images of Christ to 
bleed, the pictures of the Virgin Mary to wink 
and to weep ; and the great number and variety 
of pretended miracles wrought in the discovering 
of holy and valuable relics, and healing the sick, 
etc., and the many " lying wonders " performed 
at the tombs of pretended saints, and at holy 
wells and fountains." — Edgar's Variations of 
Popery, Cent. XIII. 

[Nor of their fornication] — Forbidding to 
marry, and themselves abstaining from marriage, 
they disparage, and discard the divine and holy 
institution of matrimony, which God has declared 
to be honorable in all. But, on the other hand, 
this doctrine of the devil tends to destroy the 
peace of society, subvert the established and 
natural order of the divine government, and 
overthrow the pure social character of Christian- 
ity. If the reader wishes any further, and in- 
controvertible evidence of the corrupt practices 
and teachings of this mother of harlots (for 
harlots are the natural offspring of such instruc- 
tion and practice), see " Variations of Popery." 



— CHAPTER IX. 

[Nor their thefts] — Stealing the livery of 
heaven to serve the devil in, is not the least theft, 
by any means, of which some the Romish hie- 
rarchy are guilty. They do not deny Christ or 
his Gospel, but they have arrogated to themselve3 
such prerogatives, that they have become the 
Antichrist, not in the sense of being opposed to 
Christ, but in the place or stead of Christ / and 
they teach that the precepts of the Church are 
more important and binding on men, than the 
injunctions of the Gospel, hereby teaching the 
doctrines of men for the commandments of God. 
— Roman Catholic Catechism. 

"What are the moneys obtained for their pre- 
tended pardons, plenary indulgences, reposing 
of souls, but most glaring thefts or swindles ? 
And in all such as this, there is blasphemy and 
sorcery, as well as theft. 

Prophecy accuses a certain party, or corpora- 
tion, or empire, with idolatry, murder, sorcery, 
fornication, and robbery ; and that these things 
were to be committed during the sixth trumpet 
period, from A. D. 1320 to 1500 ; and the place 
where, as well as time when, indicates the party 
implicated. If these things were done, as speci- 
fied, history, the true interpreter and witness of 
prophecy, will establish the charge. But we 
have seen that these things were done by some 
of the Roman Catholic hierarchy, precisely at 
the time and in the manner specified. 



158 THE VOICE OP 

REVELATION. 

CHAPTER X. 

1 A mighty strong angel appeareth with a book open in 
his hand. 6 He sweareth by him that liveth for ever, 
that there shall be no more time. 9 John is com- 
manded to take and eat the book. 

1. And I saw another might}^ angel come 
down from heaven, clothed with a cloud : and a 
rainbow ivas upon his head, and his face was as 
as it were the sun, and his feet as pillars of fire : 

2. And he had in his hand a little book open : 
and he set his right foot upon the sea, and his 
left foot on the earth, 

3. And cried with a loud voice, as when a 
lion roareth : and when he had cried, seven 
thunders uttered their voices. 

4. And when the seven thunders had uttered 
their voices, I was about to write : and I heard 
a voice from heaven saying unto me, Seal up 
those things which the seven thunders uttered, 
and write them not. 

5. And the angel which I saw stand upon 
the sea and upon the earth, lifted up his hand 
to heaven, 

C. And sware by him that liveth for ever and 
ever, who created heaven, and the things that 
therein are, and the earth, and the things that 
therein are, and the sea, and the things which 
are therein, that there should be time no longer : 

7. But in the days of the voice of the sev- 
enth angel, when he shall begin to sound, the 
mystery of God should be finished, as he hath 
declared to his servants the prophets. 

8. And the voice which I heard from heaven 
spake unto me again, and said, Go, and take 
the little book which is open in the hand of the 
angel which standeth upon the sea and upon 
the earth. 

9. And I went unto the angel, and said unto 
him, Give me the little book. And he said 
unto me, Take it, and eat it up ; and it shall 
make thy belly bitter, but it shall be in thy 
mouth sweet as honey. 

10. And I took the little book out of the 
angel's hand, and ate it up ; and it was in my 
mouth sweet as honey : and as soon as I had 
eaten it my belly was bitter. 

11. And he said unto me, Thou must prophesy 
again before many . peoples, and nations, and 
tongues, and kings. 



THE PEOPHETS. 

COLLATERAL SCRIPTURES. 

(V. 1.) And after six days Jesus taketh 
Peter, James, and John his brother, and bringeth 
them up into a high mountain, apart, And was 
transfigured before them ; and his face did shine 
as the sun, and his raiment was white as the 
light. And, behold, there appeared unto them 
Moses and Elias talking with him. Then an- 
swered Peter, and said unto Jesus, Lord, it is 
good for us to be here : If thou wilt, let us make 
here three tabernacles ; one for thee, and one 
for Moses, and one for Elias. While he yet 
spake, behold, a bright cloud overshadowed them : 
and, behold, a voice out of the cloud, which said, 
This is my beloved Son, in whom I am well 
pleased ; hear ye him. And when the disciples 
heard it, they fell on their faces, and were sore 
afraid. And Jesus came and touched them, 
and said. Arise, and be not afraid. And when 
they had lifted up their eyes, they saw no man, 
save Jesus only. And as they came down 
from the mountain, Jesus charged them, saying, 
Tell the vision to no man, until the Son of man 
be risen again from the dead. And his disciples 
asked him, saying, Why then say the scribes 
that Elias must first come? And Jesus 
answered and said unto them, Elias truly shall 
first come and restore all things. But I say 
unto you, That Elias is come already, and they 
knew him not, but have done unto him what- 
soever they listed. Likewise shall also the Son 
of man suffer of them. Then the disciples 
understood that he spake unto them of John 
the Baptist. — Matt, xvii: 1-13. 

And it came to pass when I, even I Daniel, 
had seen the vision, and sought for the meaning, 
then, behold, there stood before me as the ap- 
pearance of a man. And I heard a man's 
voice between the banks of Ulai, which called, 
and said, Gabriel, make this man to understand 
the vision. So he came near where I stood : and 
when he came, I was afraid, and fell upon my 
face : but he said unto me, Understand, son of 
man ; for at the time of the end shall be the 
vision. Now, as he was speaking with me, I 
was in a deep sleep on my face toward the 
ground : but he touched me, and set me upright. 
And he said, Behold, I will make thee know 
what shall be in the last end of the indig- 
nation : for at the time appointed the end shall 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

be. The ram which thou sawest having two 
horns are the kings of Media and Persia. And 
the rough goat is the king of Grecia : and 
the great horn that is between his eyes is the 
first king. Now that being broken, whereas 
four stood up for it, four kingdoms shall stand 
up out of the nation, but not in his power. 
And in the latter time of their kingdom, when 
the transgressors are come to the full, a king 
of fierce countenance, and understanding dark 
sentences, shall stand up. And his power shall 
be mighty, but not by his own power : and he 
shall destroy wonderfully, and shall prosper, and 
practice, and shall destroy the mighty and holy 
people. And through his policy also he shall 
cause craft to prosper in his hand ; and he shall 
magnify himself in his heart, and by peace shall 
destroy many : he shall also stand up against 
the Prince of princes ; but he shall be broken 
without hand. And the vision of the evening 
and the morning which was told is true : where- 
fore shut thou up the vision ; for it shall be for 
many days. And I Daniel fainted, and was 
sick certain days : afterward I rose up, and did 
the king's business; and I was astonished at 
the vision, but none understood it. — Dan. viii : 
15-27. 

But thou, Daniel, shut up the words, and 
seal the book, even to the time of the end : 
many shall run to and fro, and knowledge shall 
be increased. Then I Daniel looked, and, be- 
hold, there stood other two, the one on this side 
of the bank of the river, and the other on that 
side of the bank of the river. And one said to 
the man clothed in linen, which was upon the 
waters of the river, How long shall it be to the 
end of these wonders ? And I heard the man 
clothed in linen, which tvas upon the waters of 
the river, when he held up his right hand and 
his left hand unto heaven, and sware by him 
that liveth for ever, that it shall be for a time, 
times, and a half; and when he shall have ac- 
complished to scatter the power of the holy 
people, all these things shall be finished. And 
I heard, but I understood not : then said I, 
my Lord, what shall be the end of these things ? 
And he said, Go thy way, Daniel; for the 
words are closed up and sealed till the time of 
the end. Many shall be purified, and made 



THE PEOPHETS. 15Q 

COLLATERAL SCRirTURES. 

white, and tried ; but the wicked shall do wick- 
edly : and none of the wicked shall understand ; 
but the wise shall understand. And from the 
time that the daily sacrifice shall be taken away, 
and the abomination that maketh desolate set 
up, there shall be a thousand two hundred and 
ninety days. Blessed is he that waiteth, and 
cometh to the thousand three hundred and five 
and thirty clays. But go thou thy way till the 
end be : for thou shalt rest, and stand in thy 
lot at the end of the days. — rDan. xii: 4-13. 

(V. 5.) Then the Lord said unto Moses, 
Now shalt thou see what I will do to Pharaoh : 
for with a strong hand shall he let them go, and 
with a strong hand shall he drive them out of 
his land. And God spake unto Moses, and 
said unto him, I am the Lord : And I appeared 
unto Abraham, unto Isaac, and unto Jacob, by 
the name of God Almighty ; but by my name 
JEHOVAH was I not known to them. And 
I have also established my covenant with them, 
to give them the land of Canaan, the land of 
their pilgrimage, wherein they were strangers. 
And I have also heard the groaning of the chil- 
dren of Israel, whom the Egyptians keep in 
bondage ; and I have remembered my covenant. 
Wherefore say unto the children of Israel, I am 
the Lord, and I will bring you out from under 
the burdens of the Egyptians, and I will rid you 
out of their bondage ; and I will redeem you with 
a stretched-out arm, and with great judgments : 
And I will take you to me for a people, and I 
will be to you a God : and ye shall know that 
I am the Lord your God, which bringeth you 
out from under the burdens of the Egyptians. 
And I will bring you in unto the land, concern- 
ing the which I did swear to give it to Abra- 
ham, to Isaac, and to Jacob ; and I will give it 
you for an heritage : I am the Lord. — ExocL 
vi : 1-8. 

(V. 6.) Then the Levites, Jeshua, and Kad- 
miel, Bani, Hashanbiah, Sherebiah, Hodijah, She- 
baniah, and Pethaiah, said, Stand up, and bless 
the Lord your God forever and ever ; and bless- 
ed be thy glorious name ; which is exalted above 
all blessing and praise. Thou, even thou, art 
Lord alone : thou hast made heaven, the heaven 
of heavens, with all their host, and the earth, 
and all things that are therein, the seas, and all 



160 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

that is therein, and thou preservest them all ; 
and the host of heaven worshipeth thee. Thou 
art the Lord the God, who didst choose Abram, 
and broughtest him forth out of Ur of the Chal- 
dees, and gavest him the name of Abraham : 
And foundest his heart faithful before thee, and 
madest a convenant with him, to give the land 
of the Canaanites, the Iiittites, the Amorites, 
and the Perizzites, and the Jebusites, and the 
Girgashites, to give it, I say, to his seed, and 
hast performed thy words ; for thou art right- 
eous : And didst see the affliction of our fathers 
in Egypt, and heardest their cry by the Red 
Sea. — Neh. ix : 5-9. 

(V. 7.) For this cause I Paul, the prisoner 
of Jesus Christ for you Gentiles, If ye have 
heard of the dispensation of the grace of God, 
which is given me to you-ward : How that by 
revelation he made known unto me the mys- 
tery ; as I wrote afore in few words, Whereby, 
when ye read, ye may understand my knowl- 
edge in the mystery of Christ; Which in other 
ages was not made known unto the sons of 
men, as it now revealed unto his holy apostles 
and prophets by the Spirit; That the Gentiles 
should be fellow-heirs, and of the same body, and 
partakers of his promise in Christ by the gos- 
pel ; Whereof I was made a minister, according 
to the gift of the grace of God given unto me 
by the effectual working of his power. Unto 
me, who am less than the least of all saints, is 
this grace given, that I should preach among 
the Gentiles the unsearchable riches of Christ ; 
And to make all men see, what is the fellowship 
of the mystery, which from the beginning of the 
world hath been hid in God, who created all 
things by Jesus Christ : To the intent that now 
unto the principalities and powers in heavenly 
places might be known, by the church, the 
manifold wisdom of God, According to the eter- 
nal purpose which he purposed in Christ Jesus 
our Lord : In whom we have boldness, and 
access with confidence by the faith of him. 
Wherefore I desire that ye faint not at my 
tribulations for }'ou, which is your glory. For 
this cause I bow my knees unto the Father of 
our Lord Jesus Christ, Of whom the whole 
family in heaven and earth is named, That he 
would grant you, according to the riches of his 



COLLATERAL SCRIPTURES. 

glory, to be strengthened with might by his 
Spirit in the inner man ; That Christ may dwell 
in your hearts by faith ; that ye, being rooted 
and grounded in love, May be able to compre- 
hend with all saints, what is the breadth, and 
length, and depth, and height; And to know 
the love of Christ, which passeth knowledge, 
that ye might be filled with all the fullness of 
God. Now unto him that is able to do exceed- 
ing abundantly above all that we ask or think ; 
according to the power that worketh in us, Unto 
him be glory in the church by Christ Jesus, 
throughout all ages, world without end. Amen. 
— Eph. hi: 1-21. 

For I would not, brethren, that ye should be 
ignorant of this mystery, lest ye should be wise 
in your own conceits ; that blindness in part is 
happened to Israel, until the fullness of the 
Gentiles be come. And so all Israel shall be 
saved : as it is written, There shall come out of 
Sion the Deliverer, and shall turn away ungod- 
liness from Jacob : For this is my covenant 
unto them, when I shall take away their sins. 
As concerning the gospel, they are enemies for 
your sake : but as touching the election, they 
are beloved for the fathers' sakes. For the gifts 
and calling of God are without repentance. 
For as ye in times past have not believed God, 
yet have now obtained mercy through their 
unbelief ; even so have these also now not be- 
lieved, that through your mercy they also may 
obtain mercy. For God hath concluded them 
all in unbelief, that he might have mercy upon all. 
the depth of the riches both of the wisdom 
and knowledge of God ! How unsearchable 
are his judgments, and his ways past finding 
out ! For who hath known the mind of the 
Lord? or who hath been his counselor! Or 
who hath first given to him, and it shall be re- 
compensed unto him again? For of him, and 
through him, and to him, are all things : to 
whom be glory for ever. Amen. — Rom. xi : 
25-36. 

(V. 9.) Moreover, he said unto me, Son of 
man, eat that thou findest : eat this roll, and 
go speak unto the house of Israel. So I open- 
ed my mouth, and he caused me to eat that 
roll. And he said unto me, Son of man, cause 
thy belly to eat, and fill thy bowels with this 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

roll that I give thee. Then did I eat it; and 
it was in my mouth as honey for sweetness. 
And he said unto me, Son of man, go, get 
thee unto the house- of Israel, and speak with my 
words unto them. For thou art not sent to a 
people of a strange speech, and of a hard lan- 
guage, but to the house of Israel : Not to many 
people of a strange speech, and of a hard lan- 
guage, whose words thou canst not understand : 
surely, had I sent thee to them, they would have 
hearkened unto thee. But the house of Israel 
will not hearken unto thee ; for they will not 
hearken unto me : for all the house of Israel are 
impudent and hard-hearted. Behold, I have 
made thy face strong against their faces, and thy 
forehead strong against their foreheads. As 
an adamant, harder than flint, have I made 
thy forehead : fear them not, neither be dis- 
mayed at their looks, though they be a rebel- 
lious house. 

Moreover, he said unto me, Son of man, all 
my words that I shall speak unto thee receive in 
thy heart, and hear with thine ears. And go, 
get thee to them of the captivity, unto thy 
people, and speak unto them, and tell them, 
Thus saith the Lord God, whether they will 
hoar, or whether they will forbear. 

Then I came to them of the captivity at Tela- 
bib, that dwelt by the river Chebar, and I sat 
where they sat, and remained there astonished 
among them seven days. And it came to pass, 
at the end of seven days, that the word of the 
Lord came unto me, saying, Son of man, I have 
made thee a watchman unto the house of Israel : 
therefore hear the word at my mouth, and give 
them warning from me. When I say unto the 
wicked, Thou shalt surely die ; and thou gavest 
him not warning, nor speakest to warn the 
21 



THE PROTHETS. XG1 

COLLATERAL SCRIPTURES 

wicked from his wicked way, to save his life ; 
the same wicked man shall die in his iniquity : 
but his blood will I require at thy hand. Yet 
if thou warn the wicked, and he turn not from 
his wickedness, nor irom his wicked way, he 
shall die in his iniquity : but thou hast delivered 
thy soul. Again, when a righteous man doth 
turn from his righteousness, and commit in- 
iquity, and I lay a stumbling-block before him, 
he shall die : because thou hast not given him 
warning, he shall die in his. sin, and his right- 
eousness which he hath done shall not. be re- 
membered ; but his blood will I require at thy 
hand. Nevertheless, if thou warn the righteous 
man, that the righteous sin not, and he doth not 
sin, he shall surely live, because he is warned : 
also thou hast delivered thy soul. 

And the hand of the Lord was there upon 
me ; and he said unto me, Arise, go forth into 
the plain, and I will there talk with thee. Then 
I arose, and went forth into the plain ; and, be- 
hold, the glory of the Lord stood there, as the 
glory which I saw by the river Chebar : and I 
fell on my face. Then the spirit entered into 
me, and set me upon my feet, and spake with 
me, and said unto me, Go, shut thyself within 
thy house. But thou, son of man, behold, 
they shall put bands upon thee, and shall bind 
thee with them, and thou shall not go out 
among them : And I will make thy tongue 
cleave to the roof of thy mouth, that thou shalt 
be dumb, and shalt not be to them a reprover ; 
for they are a rebellious house. But when I 
speak with thee, I will open thy mouth, and 
thou shalt say unto them, Thus saith the Lord 
God, He that heareth, let him hear; and he 
that forbeareth, let him forbear : for they are a 
rebellious house. — Ezek. hi : 1-27. 



ANNOTATIONS. 



CHAPTER X. 



[V. 1. And I saw another mighty angel come 
down from heaven, clothed with a cloud, and a 
rainbow was upon his head, and his face was 
as it were the sun, and his feet as pillars of fire.] 
— We have already intimated that this book is 
written in parables and metaphors, or metono- 
mies and similitudes ; and, therefore, we must con- 
tinually look for the true sense under mystical 
emblems. This is the style of the author ; and 
this is the thing which we must faithfully endeavor 
to understand if we would interpret his meaning. 

[And I saw another mighty angel] — Or agent 
of power, which made its appearance in the sixth 
trumpet period. The first angel, or agent of 
power which the Prophet saw come into action 
under this period, was gunpowder and fire-arms, 
which were emblematically represented in the 
ninth chapter ; and as this mighty angel or agent 
of power is represented in the same manner, we 
hope to interpret its meaning to the entire satis- 
faction of ourselves, and to all our readers who 
admit our premises. 

We hold that this mighty angel is steam power. 
He was a mighty angel, and so is steam a mighty 
agent. He came down from heaven, and so does 
water, out of which steam is generated. Or, if 
taken in the sense of being put to service, this 
was done by Christians, who are emblematically 
called heaven, as they compose a part of the 
heavenly family. He was clothed with a cloud; 
so is steam invested, or the water out of which it 
is generated, is thus invested, and carried over 
sea and land. 

[And a rainbow upon his head] — The rainbow 
was a divine pledge of peace, safety, rest, and hap- 
piness to mankind ; a pledge of universal favor. So 
of steam ; the rainbow of promise, of peace, rest, 
happiness, and universal favor was upon its head, 
front and foremost of all its promises. 

The other angel or agent of power which the 
Prophet saw come into action in this trumpet pe- 
riod, was a destructive power, introduced and 
universally designed to destroy the peace, safety, 
and happiness of mankind ; and if otherwise 
used, it would be the exception and not the end 
contemplated ; but steam was for the temporal 
salvation of man ! 

[And his face was as it were the sun] — The 
face in Scripture signifies displeasure or favor, 
when used emblematically, which must be determ- 
ined by the context. Then, we are to under- 
stand that this angel or agent was a universal 
(162.) 



favor, or will be to mankind, just as the sun is 
hailed with gladness ; and as the sun is the source 
of light, comfort, and prosperity ; so is steam to 
be the agent in diffusing gladness, moral light, 
and social comfort, and agricultural, mechanical, 
manufacturing, and commercial prosperity all 
over the world, among all the families of the earth 
equally, free as the sunshine, to all of every 
caste, who labor for its blessings, whether in the 
palace of the prince or the cottage of the poor. 

[And his feet as pillars of fire] — The feet of 
this angel, the means of motion or action, was 
fire. So of steam ; its means of motion is fire, 
and its boilers are like horizontal pillars, and 
these are the feet or foundation of all its motion, 
or more especially is this true of the chimneys, 
which are like standing pillars, from which issue 
smoke and fire. 

[V. 2. And he had in his hand a little book 
open] — A book is the emblem of wisdom and 
order; and an open book is the symbol of the 
wisest and nicest order, indicating that whatever 
was clone by this agent or angel, would be done 
in the most orderly manner. The book was a 
little one, indicating that the rules of action for 
this agent were but few, and would be well under- 
stood. 

[And he set his right foot upon the sea.] — The 
first efforts of action on the part of this angel 
was upon the sea. So of steam, its first success- 
ful step, the right foot of its power, was first exer- 
cised on the sea, used by metonomy for all waters. 

[And his left foot upon the land.] — And this is 
true of steam ; after it had gained complete tri- 
umph on the waters, it went forth like a thing of 
life over the land, showing that in power it had 
no equal on the earth ; but by the wise and orderly 
control of its power, it brought joy, peace, and 
happiness, as cheerful as sunshine, to toiling man. 

[V. 3. And cried with a loud voice, as a lion 
roareth] — And this is equally true of steam. 
Was there ever any power on earth whose voice 
is more like the roaring of the lion, than the 
roaring of steam? Does not this fully and truly 
complete the parallel, and show that this mighty 
angel is steam? 

On the introduction and application of steam 
to the various purposes of life and business, it 
was as apparent to sensible men, that times would 
be no longer as they had been informer ages, as 
if an angel had sworn it. And further, the affirm- 
ation of this angel or agent goes to establish 



ANNOTATIONS 

the interpretation we have given this passage: 
That there should be no more delay by calms or 
contrary winds on the seas. And that there should 
bo no more delay on account of bad weather, or 
bad roads on land. And, moreover, the affirma- 
tion indicates that this mighty agent should have 
control over sea and land, that there should be 
no more delay, as in former ages, when it re- 
quired as many weeks, or even months, in some 
instances, as it now requires days to perform a 
voyage on sea, or a journey over land. 

If what we have said on this subject fails to 
satisfy the reader, that our rendering is legiti- 
mately, if not absolutely correct, no amount of 
demonstration would be sufficient. The dis- 
covery of the power, and adaptation of steam 
to the various purposes of life, is the most valua- 
ble agent which human philosophy has ever ren- 
dered subservient to man. It is remarkable, that 
nearly all other great discoveries have been the 
result of what we call accident — such as the mari- 
ner's compass, gunpowder, the telescope, the mi- 
croscope, etc.; while steam, from the very first 
discovery of its power, has been the subject of 
patient experimental philosophy, to develop its 
adaptation to the wants of man. 

[V. 3 and 4.] It is impossible for mortal man 
to unseal and explain what these seven thunders 
uttered ; neither does it become us to attempt such 
things; for the things which are written belong 
unto us and our children ; but secret things be- 
long unto God ; and these things which the seven 
thunders uttered are the secret counsels of God. 

[V. 5.] This angel or agent that stood upon 
the sea and the earth, lifted up his hand to 
heaven, as one making a public and solemn ap- 
peal to the Supreme Being, to witness the truth 
and certainty of what he was about to affirm. 

[V. 6. And swear by him that liveth for ever 
and ever] — This solemn affirmation was made 
by him that liveth forever and ever / by him 
that always lived, and would always live, the 
self-existent Jehovah, the Maker of all things, 
visible and invisible, throughout the boundless 
regions of the universe ; and what the angel so 
solemnly affirmed, was That there should be 
time no longer. " This has no reference to the 
day of judgment, but that the great counsels rela- 
tive to the events already predicted, should be 
immediately fulfilled, and that there should be no 
longer delay.'''' — Dr. A. Clarke. After the Doctor 
gives the above as his opinion of the meaning 
of the passage, he then speaks of the wild and fan- 
ciful interpretations which have been given it by 
commentators, " and even some of the most mod- 
ern.'''' Now, this comment of the Doctor agrees 
fully with my interpretation, that this mighty an- 
gel is steam, and that by it delay would be ob- 



.— CHAPTER X. 1Q3 

viated, and time no longer wasted for want of an 
untiring power. 

What is most convincing to my mind, that the 
foregoing interpretation is correct, and that steam 
is the subject of this prophecy, or revelation, as 
set forth in this chapter from the 1st to the 7th 
verse, is the fact, that steam power, or the steam- 
engine, was the next great discovery of power, 
after that of gunpowder and fire-arms, which 
we hold was the subject of prophecy or revelation 
in the ninth chapter. All the stages of develop- 
ment in regard to steam, correspond with the 
description given above, even to the whistle, 
which gives steam a voice, as when a lion roareth. 

" When the first whistles were used on the cars 
running from Madison to Indianapolis, the coun- 
try from Vernon to Columbus was an almost un- 
broken wilderness, with the exception of a few set- 
tlements. The first time the steam-whistles set up 
their hideous roar, they took the backwoods set- 
tlers by surprise, and so alarmed them, that 
they took down their guns, and went in pursuit, 
imagining that some monstrous wild beast had 
made his appearance among them, to commence 
his depredations." — Rev. John Miller. It was 
in that part of the country about this time, that 
there had been much excitement and alarm among 
these new comers into the wilderness, to know 
what hideous monster it could be, that went 
howling and roaring like a lion let loose in the 
forest, as well as in other places. 

[V. 7. But in the days of the voice of the 
seventh angel, when he shall begin to sound, 
the mystery of God should be finished, as he 
hath declared to his servants the prophets] — 
We are more likely to find the true sense of 
this book, in the primitive and obsolete mean- 
ing of words, than in their modern acceptation. 
Mystery, has several significations, which the 
reader may examine at his leisure ; but that one 
which I consider to be the definition here intend 
ed, is that meaning which was in good use at 
the time of the giving of this Revelation. ^ One 
of its acceptations, then, was simply this : " A" 
dramatic representation." If this be correct, the 
mystery of God is the dramatic representation 
of God, as he hath declared to his servants the 
prophets ; and this should be finished. That is, 
the dramatic representations of God, in regard to 
his providence and grace, which he hath declared 
to his servants, the prophets of the Jewish and 
Christian dispensations, shall be finished in the 
days of the voice of the seventh' angel ; even from 
the time when he shall begin to sound ; then the 
means shall be introduced and set in operation 
by which this mystery, dramatic representation, 
as he hath declared to his servants, the prophets 
in the Old and New Testaments, shall be fully 



1(34 ANNOTATIONS. 

developed, and everywhere understood. The 
very year we assign as the year in which the 
seventh angel began to sound, is the year in which 
printing vias discovered. Gunpowder was a 
great power ; steam was a greater power : but the 
art of printing was the greatest power of a me- 
chanical character that was ever upon earth, for 
the purpose of completing, perfecting, or finish- 
ing the mystery, the dramatic representations of 
God, in his providence and grace, as he hath de- 
clared to his servants the prophets ; which were 
not represented in ordinary poems or composi- 
tions, representing the various pictures of human 
life, but in the inspired writings of the Jewish 
and Christian Scriptures. By the art and power 
of printing, this wonderf ul mystery, which had 
been hid for ages, was revealed and made known 
to the millions, who before had been sitting in 
darkness, and in the shadow of death. 

We hold, that the seventh angel began to pre- 
pare to sound his trumpet in the year A. D. 1440, 
the identical year in which printing was discov- 
ered ; and therefore we are sustained in our in- 
terpretation, by the beautiful coincidence between 
prophecy and history which demonstrates the ab- 
solute fulfillment of the divine prediction. 

The power of printing was brought into practi- 
cal use more than two hundred years before the 
power of steam was made subservient to the in- 
terests of man : yet steam power had been noticed 
previous to the discovery of the art of printing ; 
and therefore it is mentioned in its chronological 
order, by the Prophet in his Revelations. 

I will here premise in this connection, as the 
mystery of the seven thunders was to be unsealed 
or finished at the sounding of the seventh trum- 
pet, that they uttered or declared the very labors 
or works which this mighty steam angel was to 
do for man. But as the whole representation 
was designed at the first to be allegorical, it 
would have been varying from the divine plan to 
have written these things then, and therefore 
the Prophet was commanded to seal up those 
things which the seven thunders uttered, and write 
them not until the mystery of God is finished ! 

1. This steam angel will impel your ships over 
the seas, for migration, commerce, and warfare, 
without delay by calms or contrary winds. 

2. He will lift from the mines the various 
minerals for the service of man. 

3. He will manufacture the raw material of 
every quality, and save human labor. 

4. He will change these materials by his power 
into fabrics, utensils, and structures, with the skill 
and wisdom of the most experienced workman, 
without manual toil. 

5. He will impel the people and the products 
of one part of the continent to another, with 



— CHAPTER X. 

incredible speed, and his chariots for this pur- 
pose shall jostle against each other, and at night 
he shall carry before him a light as a flaming 
torch, and they shall run like the lightnings, as 
God hath declared to his servant, the prophet 
Nahum, Chapter ii. And by means of this angel 
many shall run to and fro, and knowledge shall 
be increased, for promoting the health, happiness, 
and prosperity of mankind, by so greatly lessen- 
ing their toils, and promoting their friendly and 
social intercourse, as God has declared by his 
servant, the prophet Daniel, Chapter xii. 

6. He will perform the labors of the husband- 
man, and by his power the tiller in the field shall 
sit down and rest from his toil. 

7. He will, by his power and adaptation to 
every purpose, relieve the u ioomen that grind at 
the mill" do the work of the chemist, and kindly 
help the maiden and the matron in their culinary 
toil. 

[V. 8. And the voice, which I heard from 
heaven, spoke unto me again, and said : Go, 
take the little book, which is open in the hand 
of the angel, which standeth upon the sea and 
upon the earth] — With this chapter end the times^ 
actions, and events of 1440 years, just one-half 
of the whole period from the birth of Christ to 
the cleansing of the Sanctuary, as spoken of by 
the prophet Daniel, and the time of the woman's 
second egress from the wilderness. 

We have now come to the middle of the book : 
the former part has given us an account of im- 
portant prophecies, concerning peoples, and na- 
tions, and kingdoms, and empires, which we have 
been enabled to ascertain were fulfilled to the very 
letter, and in the most remarkable manner. 

And the voice, which the prophet heard, was 
from Him that sitteth upon the throne of glory ; 
and the angel which stood upon the sea and 
earth, implies, that he had all power and domin- 
ion in heaven and in earth : over Church and 
State ; and the term angel is used by metonomy 
for Christ, the angel of the covenant. We have 
already stated, that a book is the emblem of 
knowledge and wisdom, and that an open book 
is the symbol of wise order. The angel, having 
the book open in his hand, represents, that he 
knows and controls all things, according to the 
wisest and nicest order. 

[V. 9. And I went unto the angel, and said 
unto him, give me the little book] — This angel, 
in my opinion, is evidently Jesus Christ; for he 
is the author of all these Revelations, in the 
former as well as the latter part of this book. 

[Give me the little book] — Give me the order, 
date, and characters, persons, actions and events 
for the ages to come, which are contained in the 
book of futurity. 



ANNOTATIONS.— CHATTER X. 



105 



[And he said unto me, take and eat it up] — 
Ponder these things in thy mind ; receive in- 
struction from them, and prepare to impart it to 
others ; for it is not to be sealed. 

[And it shall make thy belly bitter, but it shall 
be in thy mouth sweet as honey] — You will learn 
from the little book, the order of events which 
are yet to transpire ; and many things will be re- 
volting to the natural man ; many things will 
pain thy bowels of compassion, will grieve thee 
to thy heart, to know what shall be in the end ! 

In my opinion, the Prophet is put by personifi- 
cation for the whole Church. Many things and 



events were to transpire in the future, which 
would painfully afflict and sorely trouble the body 
of Christ, the Church. Put the spiritual, the 
moral, the heavenly consolations, should be to 
her mouth, her mind or soul, sweet as honey ; and 
especially the promises of the future Revelations 
should be sweeter than honey, and the honey-comb. 

[V. 10-11] — These verses contain merely the 
recapitulation of what had already been predicted, 
and is an affirmation and confirmation of what had 
been said and doue in the previous part of the 
chapter. Much has been revealed in the former 
part of the book, and much remains to be revealed. 



/ 



1GG THE VOICE OF 

REVELATION. 

CHAPTER XI 

3 The two witnesses propltesy. 6 They have power to 
shut heaven, that it rain not. 7 The beast shall fight 
against them, and kill them. 8 They lie unburied, 
11 and after three days and a half rise again. 14 
The second woe is past. 15 The seventh trumpet 
soundeth. 

1. And there was given me a reed like unto 
a rod : and the angel stood, saying, Rise, and 
measure the temple of God, and the altar, and 
them that worship therein. 

2. But the court which is without the temple, 
leave out, and measure it not : for it is given 
unto the Gentiles : and the holy city shall they 
tread under foot forty and two months. 

3. And I will give power unto my two witness- 
es, and they shall prophesy a thousand two hund- 
red and threescore days, clothed in sackcloth. 

4. These are the two olive trees, and the two 
candlesticks standing before the God of the 
earth. 

5. And if any man will hurt them, fire pro- 
ceedeth out of their mouth, and devoureth their 
enemies: and if any man will hurt them, he 
must in this manner be killed. 

6. These have power to shut heaven, that it 
rain not in the days of their prophecy : and 
have power over waters to turn them into blood, 
and to smite the earth with all plagues, as often 
as they will. 

7. And when they shall have finished their 
testimony, the beast that ascendeth out of the 
bottomless pit shall make war against them, and 
shall overcome them, and kill them. 

8. And their dead bodies shall lie in the 
street of the great city, which spiritually is 
called Sodom and Egypt, where also our Lord 
was crucified. 

9. And they of the people, and kindreds, 
and tongues, and nations, shall see their dead 
bodies three days and a half, and shall not suf- 
fer their dead bodies to be put in graves. 

10. And they that dwell upon the earth shall 
rejoice over them, and make merry, and shall 
send gifts one to another : because these two 
prophets tormented them that dwelt on the earth. 

11. And after three days and an half the 
Spirit of life from God entered into them, and 
they stood upon their feet; and great fear fell 
upon them which saw them. 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

(V. 1.) I lifted up mine eyes again, and 
looked, and behold, a man with a measuring-line 
in his hand. Then said I, Whither goest thou ? 
And he said unto me, To measure Jerusalem, to 
see what is the breadth thereof, and what is the 
length thereof. And, behold, the angel that 
talked with me went forth, and another angel 
went out to meet him, And said unto him, Run, 
speak to this young man, saying, Jerusalem shall 
be inhabited as towns without walls, for the multi- 
tude of men and cattle therein. For I, saith 
the Lord, will be unto her a wall of fire round 
about, and will be the glory in the midst of her. 
— Zech. ii : 1-5. 

Afterward he brought me to the temple, and 
measured the posts, six cubits broad on the one 
side, and six cubits broad on the other side, 
which was the breadth of the tabernacle. And 
the breadth of the door was ten cubits ; and the 
sides of the door were five cubits on the one 
side, and five cubits on the other side ; and he 
measured the length thereof, forty cubits, and 
the breadth, twenty cubits. Then went he 
inward, and measured the post of the door two 
cubits, and the door six cubits, and the breadth 
of the door seven cubits. So he measured the 
length thereof, twenty cubits, and the breadth, 
twenty cubits, before the temple ; and he said 
unto me, This is the most holy place. After 
he measured the wall of the house six cubits ; 
and the breadth of every side-chamber four 
cubits, round about the house on every side. 
And the side-chambers zvere three, one over 
another, and thirty in order; and they entered 
into the wall, which zvas of the house for the 
side-chambers round about, that they might 
have hold, but they had not hold in the wall of 
the house. And there zvas an enlarging and a 
winding about still upward to the side-chambers ; 
for the winding about of the house went still 
upward round about the house; therefore the 
breadth of the house zvas still upward, and so 
increased from the lowest chamber to the highest 
by the midst. I saw also the height of the house 
round about : the foundations of the side-cham- 
bers were a full reed of six great cubits. The 
thickness of the wall, which zvas for the side- 
chamber without, zvas five cubits ; and that 
which was left zvas the place of the side-cham- 



T n E VOICE OF 

COLLATERAL SCRIPTURES. 

bcrs that were within. And between the cham- 
bers was the wideness of twenty cubits round 
about the house on every side. And the doors 
of the side-chambers were toward (he place that 
was left, one door toward the north, and another 
door toward the south : and the breadth of the 
place that was left was five cubits round about. 
Now the building that was before the separate 
place, at the end toward the west, tvas seventy 
cubits broad ; and the wall of the building tvas 
five cubits thick round about, and the length 
thereof ninety cubits. So he measured the 
house, a hundred cubits long ; and the separate 
place, and the building, with the walls thereof, 
a" hundred cubits long; Also the breadth of the 
face of the house, and of the separate place to- 
ward the east, a hundred cubits. — Ezek. xli : 
1-14. 

(V. 2.) And as some spake of the temple, 
how it was adorned with goodly stones and gifts, 
he said, As for these things which ye behold, 
the days will come, in the which there shall not 
be left one stone upon another that shall not be 
thrown down. And they asked him, saying, 
Master, but when shall these things be? and 
what sign will there be when these things shall 
come to pass ? And he said, Take heed that 
ye be not deceived : for many shall come in my 
name, saying, I am Christ; and the time 
draweth near : go 3 r e not therefore after them. 
But when ye shall hear of wars and commotions, 
be not terrified : for these things must first come 
to pass ; but the end is not by and by. Then 
said he unto them, Nation shall rise against 
nation, and kingdom against kingdom : And 
great earthquakes shall be in divers places, and 
(amines, and pestilences ; and fearful sights and 
great signs shall there be from heaven. But 
before all these, they shall lay their hands on 
you, and persecute you, delivering you up to the 
synagogues, and into prisons, being brought 
before kings and rulers for my name's sake. 
And it shall turn to you for a testimony. Set- 
tle it therefore in your hearts, not to meditate 
before what ye shall answer : For I will give 
you a mouth and wisdom, which all your adver- 
saries shall not be able to gainsay nor resist. 
And ye shall be betrayed both by parents, and 
brethren, and kinsfolks, and friends ; and some 



THE TllOPHETS. 1Q7 

COLLATERAL SCRIPTURES. 

of you shall they cause to be put to death. 
And ye shall be hated of all men for my name's 
sake. But there shall not a hair of your head 
perish. In }^our patience possess ye your souls. 
And when ye shall see Jerusalem compassed with 
armies, then know that the desolation thereof is 
nio-h. Then let them which are in Judea flee to 
the mountains ; and let them which are in the 
midst of it depart out ; and let not them that 
are in the countries enter thereinto. For these 
be the days of vengeance, that all things which 
are written may be fulfilled. But woe unto them 
that are with child, and to them that give suck 
in those days ! for there shall be great distress 
in the land, and wrath upon this people. And 
they shall fall by the edge of the sword, and 
shall be led away captive into all nations : and 
Jerusalem shall be trodden down of the Gentiles, 
until the times of the Gentiles be fulfilled. And 
there shall be signs in the sun, and in the moon, 
and in the stars ; and upon the earth distress 
of nations, with perplexity; the sea and the 
waves roaring ; Men's hearts failing them for 
fear, and for looking after those things which 
are coming on the earth : for the powers of 
heaven shall be shaken. And then shall they 
see the Son of man coming in a cloud with 
power and great glory. And when these things 
begin to come to pass, then look up, and lift up 
your heads ; for your redemption draweth nigh. 
And he spake to them a parable, Behold, the 
fig-tree, and all the trees; When they now 
shoot forth, ye see and know of your own selves 
that summer is now nigh at hand. So likewise 
ye, when ye see these things come to pass, 
know ye that the kingdom of God is nigh at 
hand. Verily I say unto you, this generation 
shall not pass away till all be fulfilled. Heaven 
and earth shall pass away ; but my words shall 
not pass away. And take heed to yourselves, 
lest at any time your hearts be overcharged 
with surfeiting, and drunkenness, and cares of 
this life, and so that day come upon you unawares. 
For as a snare shall it come on all them that 
dwell on the face of the whole earth. Watch 
ye therefore, and pray always, that ye may be 
accounted worthy to escape all these things that 
shall come to pass, and to stand before the Son 
of man. — Matt, xviii: 5-36. 



168 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

(V. 3.) Moreover, if thy brother shall tres- 
pass against thee, go and tell him his fault be- 
tween thee and him alone : if he shall hear thee, 
thou hast gained thy brother. But if he will 
not hear thee, then take with thee one or two 
more, that in the mouth of two or three wit- 
nesses every word may be established. And if 
he shall neglect to hear them, tell it unto the 
church : but if he neglect to hear the church, 
let him be unto thee as a heathen man and a 
publican. Verily I say unto you, Whatsoever 
ye shall bind on earth shall be bound in heaven; 
and whatsoever ye shall loose on earth shall be 
loosed in heaven. Again I say unto you, That 
if two of you shall agree on earth as touching 
any thing that they shall ask, it shall be done 
for them of my Father which is in heaven. For 
where two or three are gathered together in my 
name, there am I in the midst of them. — Matt, 
xviii: 15-20. 

The burden of the valley of vision. What 
aileth thee now, that thou art wholly gone up to 
the housetops? Thou that art full of stirs, a 
tumultous city, a joyous city ; thy slain men are 
not slain with the sword, nor dead in battle. 
All thy rulers are fled together, they are bound 
by the archers : all that are found in thee are 
bound together, which have fled from far. There- 
fore said I, Look away from me ; I will weep 
bitterly, labor not to comfort me ; because of the 
spoiling of the daughter of my people. For it 
is a day of trouble, and of treading down, and 
of perplexity by the Lord God of hosts in the 
valley of vision, breaking down the walls, and 
of crying to the mountains. And Elam bare 
the quiver with chariots of men and horsemen, 
and Kir uncovered the shield. And it shall 
come to pass, that thy choicest valleys shall be 
full of chariots, and the horsemen shall set 
themselves in array at the gate. And he dis- 
covered the covering of Judah, and thou didst 
look in that day to the armor of the house of 
the forest. Ye have seen also the breaches 
of the city of David, that they are many ; 
and ye gathered together the waters of the 
lower pool : And ye have numbered the houses 
of Jerusalem, and the houses have }'e broken 
down to fortify the wall. Ye made also a 
ditch between the two walls for the water of 



COLLATERAL SCRIPTURES. 

the old pool : but ye have not looked unto the 
maker thereof, neither had respect unto him that 
fashioned it long ago. And in that day did the 
Lord God of hosts call to weeping, and to 
mourning, and to baldness, and to girding with 
sackcloth : And, behold, joy and gladness, slay- 
ing oxen and killing sheep, eating flesh and 
drinking wine : let us eat and drink, for to-mor- 
row we shall die. And it was revealed in mine 
ears by the Lokd of hosts, Surely this iniquity 
shall not be purged from you till ye die, saith 
the Lord God of hosts. — Isa. xxii: 1-14. 

(V. 4.) Therefore thus saith the Lord, Be- 
hold, I will bring evil upon them, which they 
shall not be able to escape ; and though they 
shall cry unto me, I will not hearken unto them. 
Then shall the cities of Judah, and inhabitants 
of Jerusalem, go and cry unto the gods unto 
whom they offer incense : but they shall not 
save them at all in the time of their trouble. 
For according to the number of thy cities were 
thy gods, Judah ; and according to the num- 
ber of the streets of Jerusalem have ye set up 
altars to that shameful thing, even altars to burn 
incense unto Baal. Therefore pray not thou for 
this people, neither lift up a cry or prayer for 
them : lor I will not hear them in the time that 
they cry unto me for their trouble. What hath 
my beloved to do in my house, seeing she hath 
wrought lewdness with many, and the holy flesh 
is passed from thee ? when thou doest evil, then 
thou rejoicest. The Lord called thy name, a 
green olive-tree, fair, and of goodly fruit ; with 
the noise of a great tumult he hath kindled fire 
upon it, and the branches of it are broken. For 
the Lord of hosts that planted thee hath pro- 
nounced evil .against thee, far the evil of the 
house of Israel, and of the house of Judah, 
which they have done against themselves, to 
provoke me to anger, in offering incense unto 
Baal. And the Lord hath given me knowledge 
of it, and I know it : then thou showdest me 
their doings. But I tvas like a lamb, or an ox, 
that is brought to the slaughter ; and I knew not 
that they had devised devises against me, say- 
ing, Let us destroy the tree with the fruit there- 
of, and let us cut him off from the land of the 
living, that his name may no more be remem- 
bered. But, Lord of hosts, that judgest 



, THE VOICE OF THE PKOPHETS - . 



169 



COLLATERAL SCRIPTURES. 

righteously, that triest the reins and the heart, 
let me see thy vengeance on them ; for unto 
thee have I revealed my cause. Therefore thus 
saith the Lord of the men of Anathoth, that 
geek thy life, saying, Prophesy not in the name 
of the Lord, that thou die not by our hand: 
Therefore thus saith the Lord of hosts, Be- 
hold, I will punish them ; the young men shall 
die by the sword, their sons and their daugh- 
ters shall die by famine ; and there shall be no 
remnant of them, for I will bring evil upon the 
men of Anathoth, even the year of their visita- 
tion. — Jer. xi: 11-23. 

Then answered I, and said unto him, What 
are these two olive-trees upon the right side of 
the candlestick, and upon the left side thereof? 
And I answered again, and said unto him, What 
be these two olive-branches, which, through the 
two golden pipes, empty the golden oil out of 
themselves ? And he answered me and said, 
Knowest thou not what these be 1 And I said, 
No, my lord. Then said he, These are the two 
anointed ones, that stand by the Lord of the 
whole earth. — Zech. iv : 11-14. 

Then I turned, and lifted up mine eyes, and 
looked, and behold a flying roll. And he said 
unto me, What seest thou ? And I answered, 
I see a flying roll ; the length thereof is twenty 
cubits, and the breadth thereof ten cubits. 
Then said he unto me, This is the curse that 
goeth forth over the face of the whole earth : 
for every one that stealeth shall be cut off as on 
this side, according to it ; and every one that 
sweareth shall be cut off as on that side, accord- 
ing to it. I will bring it forth, saith the Lord 
of hosts, and it shall enter into the house of the 
thief, and into the house of him that sweareth 
falsely by my name : and it shall remain in the 
midst of his house, and shall consume it, with 
the timber thereof, and the stones thereof. 

(V. 5.) And the Lord spake unto Moses, 
saying, Speak unto the congregation, saying, 
Get you up from about the tabernacle of Korah, 
Dathan, and Abiram. And Moses rose up, and 
went unto Dathan and Abiram ; and the elders 
of Israel followed him. And he spake unto the 
congregation, saying, Depart, I pray you, from 
the tents of these wicked men, and touch noth- 
ing of theirs, lest ye be consumed in all their 
22 



COLLATERAL SCRIPTURES. 

sins. So they gat up from the tabernacle of 
Korah, Dathan, and Abiram, on every side : 
and Dathan and Abiram came out, and stood 
in the door of their tents, and their wives, 
and their sons, and their little children. And 
Moses said, Hereby, ye shall know that the 
Lord hath sent me to do all these works ; for 1 
have not done them of mine own mind. If these 
men die the common death of all men, or if they 
be visited after the visitation of all men ; then 
the Lord hath not sent me : But if the Lord 
make a new thing, and the earth open her 
mouth, and swallow them up, with all that ap- 
pertain unto them, and they go down quick 
into the pit ; then ye shall understand that 
these men have provoked the Lord. And it 
came to pass, as he had made an end of speak- 
ing all these words, that the ground clave asun- 
der that ivas under them : And the earth opened 
her mouth, and swallowed them up, and their 
houses, and all the men that appertained unto 
Korah, and all their goods. They, and all that 
appertained to them, went down alive into the 
pit, and the earth closed upon them : and they 
perished from among the congregation. And 
all Israel that were round about them fled at 
the cry of them : for they said, Lest the earth 
swallow us up also. And there came out a fire 
from the Lord, and consumed the two hundred 
and fifty men that offered incense. — Num. xvi : 
23-35. 

Come, and let us return unto the Lord : for 
he hath torn, and he will heal us : he hath smit- 
ten, and he will bind us up. After two days 
will he revive us ; in the third day he will raise 
us up, and we shall live in his sight. Then 
shall we know if we follow on to know the 
Lord : his going forth is prepared as the morn- 
ing ; and he shall come unto us as the rain, as 
the latter and former rain unto the earth. 
Ephraim, what shall I do unto thee ? Judah, 
what shall I do unto thee ? for your goodness 
is as a morning cloud, and as the early dew it 
goeth away. Therefore have I hewed them by 
the prophets ; I have slain them by the words 
of my mouth : and thy judgments are as the 
light that goeth forth. For J desired mercy, 
and not sacrifice; and the knowledge of God 
more than burnt-offerings. But they, like men, 



170 THE VOICE OP 

COLLATERAL SCRIPTURES. 

have transgressed the covenant: there have 
they dealt treacherously against me. Gilead is 
a city of them that work iniquity, and is pol- 
luted with blood. And as troops of robbers 
wait for a man, so the company of priests mur- 
der in the way by consent : for they commit 
lewdness. I have seen a horrible thing in the 
house of Israel : there is the whoredom of 
Ephraim, Israel is defiled. Also, Judah, he 
hath set a harvest for thee, when I returned the 
captivity of my people. — Hosea vi: 1-11. 

I will love thee, Lord, my strength. The 
Lord is my rock, and my fortress, and my de- 
liverer ; my God, my strength, in whom I will 
trust ; my buckler, and the horn of my salva- 
tion, and my high tower. I will call upon the 
Lord, tvho is worthy to be praised : so shall I 
be saved from mine enemies. The sorrows of 
death compassed me, and the floods of ungodly 
men made me afraid. The sorrows of hell com- 
passed me about ; the snares of death prevented 
me. In my distress I called upon the Lord, 
and cried unto my God : he heard my voice 
out of his temple, and my cry came before him; 
even into his ears. Then the earth shook and 
trembled ; the foundations also of the hills 
moved and were shaken, because he was wroth. 
There went up a smoke out of his nostrils, and 
fire out of his mouth devoured : coals were kin- 
dled by it. — Ps. xviii : 1-8. 

(V. 6.) And Elijah the Tishbite, tvho ivas 
of the inhabitants of Gilead, said unto Ahab, As 
the Lord God of Israel liveth, before whom I 
stand, there shall not be dew nor rain these 
years, but according to thy word. And the 
word of the Lord came unto him, saying, Get 
thee hence, and turn thee eastward, and hide 
thyself by the brook Cherith, that is before 
Jordan. And it shall be, that thou shalt drink 
of the brook ; and I have commanded the ravens 
to feed thee there. So he went, and did accord- 
ing unto the word of the Lord : for he went and 
dwelt by the brook Cherith, that is before 
Jordan. And the ravens brought him bread 
and flesh in the morning, and bread and flesh 
in the evening: and he drank of the brook. 
And it came to pass, after a while, that the 
brook dried up, because there had been no rain 
in the land. And the word of the Lord came 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

unto him, saying, 'Arise, get thee to Zarephath, 
which belongeth to Zidon, and dwell there : be- 
hold, I have commanded a widow woman there to 
sustain thee. So he arose, and went to Zarep- 
hath. And when he came to the gate of the 
city, behold, the widow woman ivas there gather- 
ing of sticks : and he called to her, and said, 
Fetch me, I pray thee, a little water in a vessel, 
that I may drink. And as she was going to 
fetch it, he called to her, and said, Bring me, I 
pray thee, a morsel of bread in thine hand. 
And she said, As the Lord thy God liveth, I 
have not a cake, but a handful of meal in a bar- 
rel, and a little oil in a cruse : and, behold, I 
am gathering two sticks, that I may go in and 
dress it for me and my son, that we may eat it, 
and die. And Elijah said unto her, Eear not ; 
go, and do as thou hast said : but make me 
thereof a little cake first, and bring it unto 
me, and after make for thee and thy son : — 1 
Kings xvii : 1-13. 

And the Lord said unto Moses, Pharaoh's 
heart is hardened, he refuseth to let the people 
go. Get thee unto Pharaoh in the morning; 
lo, he goeth out unto the water ; and thou shalt 
stand by the river's brink against he come; 
and the rod which was turned to a serpent shalt 
thou take in thine hand. And thou shalt say 
unto him, The Lord God of the Hebrews hath 
sent me unto thee, saying, Let my people go, 
that they may serve me in the wilderness : and, 
behold, hitherto thou wouldest not hear. Thus 
saith the Lord, In this thou shalt know that I am 
the Lord : behold, I will smite with the rod that 
is in my hand upon the waters which are in the 
river, and they shall be turned to blood. And 
the fish that is in the river shall die, and the 
river shall stink ; and the Egyptians shall loathe 
to drink of the water of the river. And the 
Lord spake unto Moses, Say unto Aaron, Take 
thy rod, and stretch out thine hand upon the 
waters of Egypt, upon their streams,- upon their 
rivers, and upon their ponds, and upon all their 
pools of water, that they may become blood ; 
and that there may be blood throughout all the 
land of Egypt, both in vessels of wood, and in 
vessels of stone. And Moses and Aaron did 
so, as the Lord commanded ; and he lift up the 
rod, and smote the waters that were in the river, 



THE VOICE OF 

COLLATERAL SCRIFTURES. 

in the sight of Pharaoh, and in the sight of his 
servants ; and all the waters that ■/rcre in the 
river were turned to blood. And the fish that 
was in the river died ; and the river stank, and 
the Egyptians could not drink of the water of 
the river : and there was blood throughout all the 
land of Egypt. And the magicians of Egypt 
did so with their enchantments : and Pharaoh's 
heart was hardened, neither did he hearken unto 
them ; as the Lord had said. And Pharaoh 
turned, and went into his house, neither did he 
set his heart to this also. And all the Egyp- 
tians digged round about the river for water to 
drink ; tor they could not drink of the water of 
the river. And seven days were fulfilled, after 
that the Lord had smitten the river. — Exod. 
vii: 14-20. 

(V. 7.) And of the ten horns that tuere in 
his head, and of the other which came up, and 
before whom three fell ; even of that horn that 
had eyes, and a mouth that spake very great 
things, whose look tvas more stout than his fel- 
lows. I beheld, and the same horn made war 
with the saints, and prevailed against them ; Until 
the Ancient of days came, and judgment was 
given to the saints of the Most High ; and the 
time came that the saints possessed the king- 
dom. Thus he said, The fourth beast shall be 
the fourth kingdom upon earth, which shall be 
diverse from all kingdoms, and shall devour the 
whole earth, and shall tread it down, and break 
it in pieces. And the ten horns out of this king- 
dom are ten kings that shall arise : and another 
shall rise after them; and he shall be diverse 
from the first, and he shall subdue three kings. 
And he shall speak great words against the Most 
High, and shall wear out the saints of the Most 
High, and think to change times and laws : and 
they shall be given into his hand, until a time 
and times and the dividing of time. — Dan : vii. 
20-25. 

And ye shall flee to the valley of the moun- 
tains ; for the valley of the mountains shall 
reach unto Azal ; yea, ye shall flee, like as ye 
fled from before the earthquake in the days of 
Uzziah king of Judah ; and the Lord my God 
shall come, and all the saints with thee. And 
it shall come to pass in that day, that the light 
shall not be clear, nor dark : But it shall be one 



THE PROPHETS. yi\ 

COLLATERAL SCRIPTURES. 

day which shall be known to the Lord, not day, 
nor night : but it shall come to pass, that at 
evening-time it shall be light. And it shall be 
in that day, that living waters shall go out from 
Jerusalem ; half of them toward the former sea, 
and half of them toward the hinder sea ; in sum- 
mer and in winter shall it be. And the Lord 
shall be king over all the earth : in that day 
shall there be one Lord, and his name one. All 
the land shall be turned as a plain from Geba 
to Rimmon, south of Jerusalem : and it shall be 
lifted up, and inhabited in her place, from Ben- 
jamin's gate unto the place of the first gate, 
unto the corner gate, and from the tower of 
Hananeel unto the king's wine-presses. And 
men shall dwell in it, and there shall be no more 
utter destruction ; but Jerusalem shall be safely 
inhabited. And this shall be the plague where- 
with the Lord will smite all the people that have 
fought against Jerusalem ; Their flesh shall con- 
sume away while they stand upon their feet, and 
their eyes shall consume away in their holes, 
and their tongue shall consume away in their 
mouth. And it shall come to pass in that day, 
that a great tumult from the Lord shall be 
among them ; and they shall lay hold every 
one on the hand of his neighbor, and his hand 
shall rise up against the hand of his neighbor. 
And Judah also shall fight at Jerusalem ; and 
the wealth of all the heathen round about shall 
be gathered together, gold, and silver, and appa- 
rel, in great abundance. And so shall be the 
plague of the horse, of the mule, of the camel, 
and of the ass, and of all the beasts that shall 
be in these tents, as this plague. And it shall 
come to pass, that every one that is left of all 
the nations which came against Jerusalem, shall 
even go up from year to year to worship the 
King, the Lord of hosts, and to keep the feast 
of tabernacles. And it shall be, that whoso will 
not come up of all the families of the earth unto 
Jerusalem to worship the King, the Lord of 
hosts, even upon them shall be no rain. And 
if the family of Egypt go not up, and come not, 
that have no rain, there shall be the plague 
wherewith the Lord will smite the heathen that 
come not up to keep the feast of tabernacles. 
This shall be the punishmet of Egypt, aud the 
punishment of all nations that come not up to 



172 



THE VOICE OF THE PKOPHETS. 



REVELATION* 

12. And they heard a great voice from heav- 
en, saying unto them, Come up hither. And 
they ascended up to heaven in a cloud ; and 
their enemies beheld them. 

13. And the same hour was there a great 
earthquake, and the tenth part of the city fell, 
and in the earthquake were slain of men seven 
thousand : and the remnant were affrighted, and 
gave glory to the God of heaven. 

14. The second woe is past; and behold, the 
third woe cometh quickly. 

15. And the seventh angel sounded ; and 
there were great voices in heaven, saying, The 
kingdoms of this world are become the kingdoms 
of our Lord, and of his Christ, and he shall reign 
for ever and ever. 

16. And the four and twenty elders, which 
sat before God on their seats, fell upon their faces, 
and worshiped God. 

17. Saying, We give thee thanks, Lord 
God Almighty, which art, and wast, and art to 
come ; because thou hast taken to thee thy great 
power, and hast reigned. 

18. And the nations were angry, and thy 
wrath is come, and the time of the dead, that 
they should be judged, and that thou shouldest 
give reward unto thy servants the prophets, and 
to the saints, and them that fear thy name, small 
and great; and shouldest destroy them which 
destroy the earth. 

19. And the temple of God was opened in 
heaven, and there was seen in his temple the 
ark of his testament : and there were lightnings, 
and voices, and thunderings, and an earthquake, 
and great hail. 



COLLATERAL SCRIPTURES. 

keep the feast of tabernacles. In that day shall 
be upon the bells of the horses, HOLINESS 
UNTO THE LORD; and the pots in the 
Lord's house shall be like the bowls before the 
altar. Yea, every pot in Jerusalem, and in 
Judah, shall be Holiness unto the Lord of hosts ; 
and all they that sacrifice shall come and take 
of them, and seethe therein : and in that day 
there shall be no more the Canaanite in the house 
of the Lord of hosts. — Zech. xiv : 5-21. 
(V. 8.) Remember them which have the rule 



COLLATERAL SCRIPTURES. 

over you, who have spoken unto you the word 
of God : whose faith follow, considering the end 
of their conversation: Jesus Christ the same 
yesterday, and to-day, and forever. Be not 
carried about with divers and strange doctrines : 
for it is a good thing that the heart be estab- 
lished with grace ; not with meats, which have 
not profited them that have been occupied there- 
in. We have an altar, whereof they have no 
right to eat which serve the tabernacle. For 
the bodies of those beasts, whose blood is 
brought into the sanctuary by the high priest 
for sin, are burned without the camp. Where- 
fore Jesus also, that he might sanctify the peo- 
ple with his own blood, suffered without the 
gate. Let us go forth therefore unto him with- 
out the camp, bearing his reproach : For here 
have we no continuing city, but we seek one to 
come. By him therefore let us offer the sacri- 
fice of praise to God continually, that is, the 
fruit of our lips, giving thanks to his name. 
But to do good, and to communicate, forget not : 
for with such sacrifices God is well pleased. — 
Heb. xiii : 7-16. 

Except the Lord of hosts had left unto us a 
very small remnant, we should have been as 
Sodom, and we should have been like unto 
Gomorrah. Hear the word of the Lord, ye 
rulers of Sodom ; give ear unto the law of our 
God, ye people of Gomorrah : To what purpose 
is the multitude of your sacrifices unto me? 
saith the Lord : I am full of the burnt offerings 
of rams, and the fat of fed beasts; and I de- 
light not in the blood of bullocks, or of lambs, 
or of he-goats. When ye come to appear be- 
fore me, who hath required this at your hand to 
tread my courts ? Bring no more vain obla- 
tions : incense is an abomination unto me ; the 
new moons and sabbaths, the calling of assem- 
blies, I can not away with : it is iniquity, even 
the solemn meeting. Your new moons and 
your appointed feasts my soul hateth : they are 
a trouble unto me ; I am weary to bear them. 
And when ye spread forth your hands I will 
hide mine eyes from you ; yea, when ye make 
many prayers I will not hear : your hands are 
full of blood. Wash you, make you clean ; put 
away the evil of your doings from before mine 
eyes; cease to do evil; Learn to do well, seek 



T II E VOICE OF 

COLLATERAL SCRIPTURES. 

judgment, relieve the oppressed ; judge the father- 
lass ; plead for the widow. — Isa. i : 9-17. 

I am the Lord thy God, which have brought 
thee out of the land of Egypt, out of the house 
of bondage. Thou shalt have no other gods 
before me. Thou shalt not make unto thee any 
graven image, or the likeness of any thing that 
is in heaven above, or that is in the earth 
beneath, or that is in the water under the earth : 
Thou shalt not bow down thyself to them, nor 
serve them : for I the Lord thy God am a jeal- 
ous God, visiting the iniquity of the fathers 
upon the children unto the third and fourth 
generation of them that hate me ; and showing 
mercy unto thousands of them that love me, 
and keep my commandments. Thou shalt not 
take the name of the Lord thy God in vain ; 
for the Lord will not hold him guiltless that 
taketh his name in vain. Remember the sab- 
bath-day, to keep it holy. Six days shalt thou 
labor and do all thy work: But the seventh 
day is the sabbath of the Lord thy God : in it 
thou shalt not do any work, thou, nor thy son, 
nor thy daughter, nor thy man-servant, nor thy 
maid-servant, nor thy cattle, nor thy stranger 
that is within thy gates. 

For in six days the Lord made heaven and 
earth, the sea, and all that in them is, and rest- 
ed the seventh day : wherefore the Lord blessed 
the sabbath-day, and hallowed it. Honor thy 
father and thy mother ; that thy days may be 
long upon the land which the Lord thy God 
giveth thee. Thou shalt not kill. Thou shalt 
not commit adultery. Thou shalt not steal. 
Thou shalt not bear false witness against thy 
neighbor. Thou shalt not covet thy neighbor's 
house, thou shalt not covet thy neighbor's wife, 
nor his man-servant, nor his maid-servant, nor 
his ox, nor his ass, nor any thing that is thy 
neighbor's. 

And all the people saw the thunderings, and 
the lightnings, and the noise of the trumpet, 
and mountain smoking : and when the people 
saw it, they removed and stood afar off. And 
they said unto Moses, Speak thou with us, and 
we will hear : but let not God speak with us, 
lest we die. And Moses said unto the people, 
Fear not : for God is come to prove you, and 
that his fear may be before your faces, that ye 



THE PROPHETS. ^73 

COLLATERAL SCRIPTURES. 

sin not. And the people stood afar off: and 
Moses drew near unto the thick darkness where 
God was. And the Lord said unto Moses, Thus 
thou shalt say unto the children of Israel, Ye 
have seen that I have talked with you from 
heaven. Ye shall not make with me gods of 
silver, neither shall ye make unto you gods of 
gold.— Exod. xx : 11-23. 

(V. 11.) God, the heathen are come into 
thine inheritance; thy holy temple have they 
defiled ; they have laid Jerusalem on heaps. 
The dead bodies of thy servants have they 
given to he meat unto the fowls of heaven, the 
flesh of thy saints unto the beasts of the earth. 
Their blood have they shed like water round 
about Jerusalem ; and there toas none to bury 
them. We are become a reproach to our neigh- 
bors, a scorn and derision to them that are 
round about us. — Psalm xevi : 1-4. 

The hand of the Lord was upon me, and 
carried, me out in the Spirit of the Lord, and 
sat me down in the midst of the valley which 
ivas full of bones. And caused me to pass by 
them round about : and, behold, there ivere very 
many in the open valley ; and, lo, they were 
very dry. And he said unto me, Son of man, 
can these bones live ? And I answered, Lord 
God, thou knowest. Again he said unto me, 
Prophesy upon these bones, and say unto them, 
ye dry bones, hear the word of the Lord. 
Thus saith the Lord God unto these dry bones : 
behold, I will cause breath to enter into you, and 
ye shall live : And I will lay sinews upon you, 
and will bring up flesh upon you, and cover you 
with skin, and put breath in you, and ye shall 
live ; and ye shall know that I am the Lord. 
So I prophesied as I was commanded : and as I 
prophesied, there was a noise, and behold a shak- 
ing, and the bones came together, bone to his 
bone. And when I beheld, lo, the sinews and 
the flesh came up upon them, and the skin 
covered them above : but there was no breath in 
them. Then said he unto me, Prophesy unto 
the wind, prophesy, son of man, and say to the 
wind, Thus saith the Lord God ; Come from the 
four winds, breath, and breathe upon these 
slain, that they may live. So I prophesied as 
he commanded me, and the breath came into 
them, and they lived, and stood upon their feet, 



174 



TEE VOICE OF THE PKOPHETS. 



COLLATERAL SCRIPTURES. 

an exceeding great army. Then he said unto 
me, Son of man, these bones are the whole 
house of Israel : behold, they say, Our bones 
are dried, and our hope is lost : we are cut off 
for our parts. — Ezek. xxxvii : 1-11. 

Therefore, as I live, saith the Lord God, I 
will even do according to thine envy, which thou 
hast used out of thy hatred against them ; and 
I will make myself known among them, when I 
have judged thee. And thou shalt know that I 
am the Lord, and that I have heard all thy 
blasphemies which thou hast spoken against the 
mountains of Israel, saying, they are laid deso- 
late, they are given us to consume. Thus with 
your mouth ye have boasted against me, and 
have multiplied your words against me : I have 
heard them. — Ezek. xxxv : 11-13. 

(V. 12.) But I would not have you to be 
ignorant, brethren, concerning them which are 
asleep, that ye sorrow not, even as others which 
have no hope. For if we believe that Jesus died 
and rose again, even so them also which sleep 
in Jesus will God bring with him. For this we 
say unto you by the word of the Lord, that 
we which are alive, and remain unto the coming 
of the Lord, shall not prevent them which are 
asleep. For the Lord himself shall descend 
from heaven with a shout, with the voice of the 
archangel, and with the trump of God: and the 
dead in Christ shall rise first : Then we which 
are alive and remain, shall be caught up to- 
gether with them in the clouds, to meet the Lord 
in the air : and so shall we ever be with the 
Lord. Wherefore comfort one another with 
these words. — Thess. iv: 12-10. 

Then they that feared the Lord spake often 
one to another ; and the Lord hearkened, and 
heard it: and a book of remembrance was 
written before him for them that feared the 
Lord and that thought upon his name. And 
they shall be mine, saith the Lord of hosts, 
in that day when I make up my jewels; and 
I will spare them as a man spareth his own 
son that serveth him. Then shall ye return, 
and discern between the righteous and the 
wicked; between him that serveth God, and 
him that serveth him not. — Mai. iii : 16-18. 

(V. 13.) The way of the just is uprightness : 
thou, most upright, dost weigh the path of the 



COLLATERAL SCRIPTURES. 

just. Yea, in the way of thy judgments, 
Lord, have we waited for thee; the desire of 
our soul is to thy name, and to the remem- 
brance of thee. With my soul have I desired 
thee in the night ; yea, with my spirit within me 
will I seek thee early : for when thy judgments 
are in the earth, the inhabitants will learn right- 
eousness. Let favor be showed to the wicked, 
yet will he not learn righteousness : in the land 
of uprightness will he deal unjustly, and will not 
behold the majesty of the Lord. Lord, when 
thy hand is lifted up, they will not see : hut 
they shall see, and be ashamed for their envy 
at the people; yea, the fire of thine enemies 
shall devour them. Lord, thou wilt ordain 
peace for us : for thou also hast wrought all our 
works in us. Lord our God, other lords 
besides thee have had dominion over us ; but by 
thee only will we make mention of thy name. 
They are dead, they shall not live ; they are 
deceased, they shall not rise : therefore hast 
thou visited and destroyed them, and made all 
their memory to perish. Thou hast increased 
the nation, Lord, thou hast increased the 
nation : thou art glorified ; thou hast removed 
it far unto all the ends of the earth. Lord, in 
trouble have they visited thee ; they poured out 
a prayer tvhen thy chastening was upon them. 
— Isa. xxvi : 7-16. 

(V. 15.) And the fourth kingdom shall be 
strong as iron : forasmuch as iron breaketh in 
pieces and subdueth all things ; and as iron that 
breaketh all these, shall it break in pieces and 
bruise. And whereas thou sawest the feet and 
toes part of potter's clay and part of iron, the 
kingdom shall be divided ; but there shall be in 
it of the strength of iron, forasmuch as thou saw- 
est the iron mixed with miry clay. And as the 
toes of the feet ivere part of iron and part of clay ; 
so the kingdom shall be partly strong, and partly 
broken. And whereas thou sawest iron mixed 
with miry clay, they shall mingle themselves 
with the seed of men : but they shall not cleave 
one to another, even as iron is not mixed with 
clay. And in the days of these kings shall 
the God of heaven set up a kingdom, which shall 
never be destroyed ; and the kingdom shall not 
be left to other people, but it shall break in 
pieces and consume all these kingdoms, and it 



THE VOICE OF THE F R P H E T S . 



175 



COLLATERAL SCRIPTURES. 

shall stand forever. Forasmuch as thou sawest 
that the stone was cut out of the mountain with- 
out hands, and that it brake in pieces the iron, 
the brass, the clay, the silver, and the gold ; the 
great God hath made known to the king what 
shall come to pass hereafter : and the dream is 
certain, and the interpretation thereof sure. — 
Dan. ii : 40-45. 

I Daniel was grieved in my spirit in the midst 
of my hod}', and the visions of my head troubled 
me. I came near unto one of them that stood 
by, and asked him the truth of all this. So he 
told me, and made me know the interpretation 
of the things. These great beasts, which are 
four, are four kings, which shall arise out of the 
earth. But the saints of the Most High shall 
take the kingdom, and possess the kingdom 
for ever, even for ever and ever. Then I would 
know the truth of the fourth beast, which was 
diverse from all the others, exceeding dreadful, 
whose teeth were of iron, and his nails of brass ; 
which devoured, brake in pieces, and stamped 
the residue with his feet. — Dan. vii: 15—19. 

(V. 18.) He that despised Moses' law died 
without mercy under two or three witnesses : 
Of how much sorer punishment, suppose ye, 
shall he be thought worthy, who hath trodden 
under foot the Son of God, and hath counted 
the blood of the covenant, wherewith he was 
sanctified, an unholy thing, and hath done des- 
pite unto the Spirit of grace? For we know 
him that hath said, Vengeance lelongeth unto 
me, I will recompense, saith the Lord. And 
again, The Lord shall judge his people. It is a 
fearful thing to fall into the hands of the living 
God. But call to remembrance the former days, 
in which, after ye were illuminated, ye endured 
a great fight of afflictions ; Partly, whilst ye 
were made a gazing-stock, both by reproaches 
and afflictions : and partly, whilst ye became 
companions of them that were so used. For 
ye had compassion of me in my bonds, and 
took joyfully the spoiling of your goods, know- 



COLLATERAL SCRIPTURES. 

ing in yourselves that ye have in heaven a bet- 
ter and an enduring substance. Cast not away 
therefore your confidence, which hath great rec- 
ompense of reward. For ye have need of pa- 
tience ; that, after ye have done the will of God, 
ye might receive the promise. For yet a little 
while, and he that shall come will come, and 
will not tarry. Now the just shall live by faith : 
but if any man draw back, my soul shall have 
no pleasure in him. But we are not of them 
who draw dack unto perdition, but of them that 
believe to the saving of the soul. — Heb. ix: 
28-39. 

For if Jesus had given them rest, then would 
he not afterward have spoken of another day. 
There remaineth therefore a rest to the people 
of God. For he that is entered into his rest, 
he also hath ceased from his own works, as God 
did from his. Let us labor therefore to enter 
into that rest, lest any man fall after the same 
example of unbelief. — Heb. iv : 8-11. 

If ye endure chastening, God dealeth with 
you as with sons, for what son is he whom the 
father chasteneth not ? But if ye be without 
chastisement, whereof all are partakers, then are 
ye bastards, and not sons. Furthermore, we 
have had fathers of our flesh, which corrected 
us ; and we gave them reverence : shall we not 
much rather be in subjection unto the Father 
of spirits, and live ? For they verily for a few 
days chastened us after their own pleasure ; but 
he for our profit, that we might be partakers 
of his holiness. Now no chastening for the 
present seemeth to be joyous, but grievous : 
nevertheless, afterward it yieldeth the peaceable 
fruit of righteousness unto them which are exer- 
cised thereby. Wherefore lift up the hands 
which hang down, and the feeble knees : And 
make straight paths for your feet, lest that 
which is lame be turned out of the way ; but let 
it rather be healed. Follow peace with all men, 
and holiness, without which no man shall see the 
Lord : — Heb. xii : 8-14. 



ANNOTATIONS. 



CHAPTER XI. 



[V. 1. And there was given unto me a reed 
like unto a rod] — When one thing is mentioned 
as being like unto another thing, it does often 
actually mean that it is the thing itself. The 
sense of the passage is simply this : There was 
given unto the Prophet a measuring rod. It had 
the appearance of a measuring rod, and it was the 
measuring rod to measure the Temple, and all 
pertaining to it. v 

[And the angel stood, saying, Rise, and meas- 
ure the temple of God, and the altar, and them 
that worship therein] — This measuring rod is to 
be understood in a moral sense, rod being put for 
the word of God, or law and gospel ; for the 
Psalmist expresses such an idea as this, when he 
says, " Thy rod and thy staff, they shall comfort 
me." The law is the rule of action, and is used 
to direct and correct, and lead us as a competent 
teacher in the way to Christ ; and the promises 
and hopes of the Gospel comfort us along the 
journey of life, and through the dark valley and 
shadow of death. 

The word of God, the Old and New Testaments, 
are the rod or rule by which Christians are to be 
measured, to know if they fill the measure of men 
in Christ; the fullness of the measure of the stat- 
ure of Christ, for Christ is our moral pattern, and 
the earthly temple or tabernacle must be accord- 
ing to the heavenly pattern ; for Christ hath left 
us an example that we should follow his steps. 
Christians are called the temple of God — temple 
of the Holy Ghost. The word of God, then, is the 
standard by which they are to be measured, to 
know if they are of the proper stature of the 
heavenly army. God's word is the rule to meas- 
ure the altar to ascertain its dimensions, to know 
if any thing is placed thereon, except the only 
pleasing sacrifice, humble, trusting prayer from a 
broken and contrite heart ; and the incense of 
praise and thanksgiving to God and the Lamb for 
salvation here, and the hope in Christ of eternal 
salvation hereafter. All that worship in this 
temple, and at this altar, must worship God only, 
in spirit and in truth, according to his word. 
Any other sacrifice on the altar, and any other 
kind of worship, is an abomination unto the Most 
High ; and he that does not come up to this meas- 
ure, shall be rejected from the heavenly temple ; 
shall have no more place before the throne of 
God, and shall not be numbered with the heav- 
enly army. This is to be understood as applying 
to the Christian Church, in its doctrines and prac- 

( 176 ) 



tice. Men should discern by this measuring rod, 
who served God aright, and who did not serve 
him acceptably ; so by their fruit shall men be 
known. As to the measuring of the temple, 
etc., in a literal sense, see paragraph 1, chap. xi. 

[V. 2. But the court which is without the 
temple, leave out, and measure it not ; for it is 
given unto the Gentiles] — That is, the Jewish 
temple is now destroyed ; they have no more an 
altar for oblations and sacrifices ; they are no 
more permitted to worship in the temple of their 
fathers, the place where Jehovah chose to regis- 
ter his name : for they are now dispersed abroad 
among the Gentiles. 

[And the holy city shall they tread under foot 
forty-two months] — The term city was applied 
to the Jewish Church before the advent of Christ. 
But as they are rejected under the present dis- 
pensation, because of unbelief, and are no longer 
considered as citizens and fellow-heirs, as God's 
peculiar people, we are to understand the term 
holy city as applying to the true Church of Christ, 
wherever found filling the measure of the rod, as 
above described, and living as above directed. 
By thus living and acting, they deserve the appel- 
lation of a holy city, holy nation, royal priest- 
hood ; a peculiar people, zealous of good works. 

This holy city began to be trodden under foot, 
to be debased and despised about the year 303, 
when the councils of men were considered su- 
perior to the commandments of God, the measur- 
ing rod of the Prophet ; for from about this time, 
men did not measure the temple, the altars, 
and the worshipers by this Divine Rule, but 
by rules made at general councils, thus tramp- 
ling under foot the holy city, by trampling on its 
laws, and disregarding its institutions with con- 
tempt and insult. 

And thus the holy city, the true Church, was 
debased forty-two months, 1260 years, to A. D. 
563, since which time this holy city has ceased 
to be trampled by the Gentiles' unhallowed feet. 

[V. 3. And I will give unto my two witnesses. 
And they shall prophesy a thousand two hundred 
and three score days, clothed in sackcloth] — The 
angel which commanded the Prophet to measure 
the temple and all that pertained to it, was none 
other than Christ, the angel of the Covenant. 
And in this verse he speaks in his own imperial 
majesty, saying: " I will give unto my two wit- 
nesses protection ; and though they are trampled 
down beneath unhallowed feet, they shall not be 



ANNOTATIONS. 

utterly destroyed, for their testimony is the truth, 
aud though trodden down to earth, they shall rise 
again ; for the eternal years of God belong to 
them and their testimony." 

The two witnesses are put by metonomy for 
their testimony ; or, if we take the passage just 
as it stands, it implies the Old Testament and New 
Testament, which are the two witnesses which 
have borne and still bear testimony to the dispen- 
sations of Providence and grace, in the Jewish 
and the Christian Churches. It does also signify 
that God will give protection and power to pious 
Jews and Christians, though debased and down- 
trodden, to bear testimony to his truth in the most 
degenerate times and nations ; for he hath not at 
any time left himself without witnesses from 
among these ; for wherever they have been scat- 
tered abroad among the nations, they have scru- 
pulously preserved the inspired writings ; and 
thereby feared God, and kept his commandments, 
and have faithfully prophesied to others to do the 
same, as this is the whole duty of man. 

And they continued to prophesy, that of a 
truth, God is no respecter of persons ; but he that 
feareth God and worketh righteousness, is ac- 
cepted with him in every nation. This interpre- 
tation makes the passage consistent with itself, 
and coincide with the whole tenor of Scripture. 
They are the measuring rod, the rule which tes- 
tifies and proves the straitness, the righteous- 
ness or unrighteousness of our moral and religious 
characters. Therefore, these two testaments are 
the two witnesses by whose testimony all right- 
eousness or unrighteousness is judged ; that of 
the Jew by the one, and that of the Gentile by the 
other ; and all by both, as the spirit and intent 
of their testimony is the same. And therefore, 
by this measuring rod, the testimony of these two 
witnesses, every man's works are to be measured 
or tried, and every one finally acquitted or con- 
demned. 

[A thousand two hundred and three score days 
clothed in sackcloth] — This period is the same 
length of forty-two months. A day is put for a 
year / 1260 prophetic days, then, are 1260 com- 
mon years. And 42 months multiplied by the 
number of days in a month, reckoning the month 
as did the ancients at 30 days, we have 42 X 30 
=1260 years common time. 

In the former part of the book, the Prophet has 
been revealing much concerning the political, 
mechanical, and philosophical, as well as ecclesi- 
astical characters, actions, agents, and events. 
But now he reveals the special condition of the 
true Church, from the time it began to be trampled 
down, for a period of 1260 years. 

The holy city which was founded by Christ, 
peopled by his true disciples, and governed by 
23 



— CHAPTER XI. 177 

his law and Gospel, as being the only rule and 
sufficient rule for their faith and practice, was to 
be trodden down forty-two months by the Gentiles ; 
its holy laws and pure Gospel to be trampled 
under their feet ; and its virtuous and loyal citi- 
zens were to be despised, debased, and clothed 
in sackcloth, or cast out as the ofiscouring of the 
world. This state of things began to occur about 
A. D. 303, in the days of Constautine, and 
was fully consummated by A. D. 360. The 
reason why I date the event of Church aud State 
union under Constantine, at 303, instead of some 
years later is, that Church historians are not 
agreed among themselves about the date : some 
say 303, some 306, others 311 ; but by setting it 
at the former period, prophecy and history pre- 
cisely coincide, showing the absolute fulfillment ; 
for just 1260 years from this date, the Council of 
Trent, the last general council, after a session of 
18 years, announced its decrees, which occurred 
in the year 1563. This is the year in which the 
Gentiles began to withdraw their brutish feet 
from the holy city, when her long oppressed, de- 
based, and mournful citizens cast off their long- 
worn sackcloth, and began to shake themselves 
from the dust of ages, and put on their beautiful 
garments of truth, righteousness, and salvation. 
But as every action requires time, these are the 
incipient dates of these events. 

It was about fifty-seven years later, or in the 
year A. D. 360, before this state of things in re- 
gard to the humility, oppression, and sorrow of 
the holy city was fully consummated. And so it 
was precisely fifty-seven years from the time the 
holy city began to arise from the dust, and put on 
her beautiful garments, that she was clothed 
in her beauty and her strength, and was able to 
defend herself against her foes which happened, 
when, like an eagle, she sailed over the sea, 
A. D. 1620, and rebuilt her city in the wilderness. 

Here is another beautiful coincidence between 
prophecy and history, demonstrating the absolute 
fulfillment of the divine prediction. Here is a 
wisdom to foretell these things, which is higher 
than heaven; who can reach it? deeper than 
hell; who can fathom it? wider than the world ; 
who may measure it? We shall now introduce 
a few brief quotations from history to sustain the 
positions we have assumed, and we hope they 
will fully satisfy the mind of the reader. 

"The toleration of Christianity through the 
Roman empire, took place under Constantine the 
Great, A. D. 306. Thus, the religion of the Sa- 
viour, which had stood the ordeal of ten persecu- 
tions, was seen at once to prevail over the whole 
Roman empire."-i?^?>\s Outlines of Chronology . 

" The precise date of the conversion of Con- 
stantine is, by the disagreement of the respective 



178 



ANNOTATIONS.— CHAPTER XI. 



historians of tnat period, involved in consid- 
erable difficulties. The miraculous circumstances 
with which it was said to have been attended, 
are involved in some doubts to a sceptical mind. 

" So early as the year 313, an edict was issued 
from Milan by the joint emperors, Constantine 
and Licinius, which may be considered as highly 
favorable to the cause of Christians, since it 
authorized every subject of the empire to profess 
either Christianity or Paganism unmolested ; it 
also secured the places of Christian worship, and 
even directed the restoration of whatever prop- 
erty they had been dispossessed of by the late per- 
secutions." — Eusebius, lib. x, chap. 5. 

"The Church, which had received so many 
advantages from the conversion and protection of 
Constantine, cheerfully submitted to acknowledge 
the emperor as its supreme 7iead, who chose to 
unite the office of -sovereign pontiff with the im- 
perial dignity. In some cases he corrected its 
abuses, in others extended its powers. Whatever 
respected the possessions, the reputation, the 
rights a d privileges of the clergy, he regulated 
himself. Every thing relating to religious con- 
troversies, to the forms of divine worship, to the 
Dices of the ecclesiastical orders, or the offices 
of the priests, was submitted to the bishops, or 
to the consideration of general councils. Con- 
stantine assumed to himself the title of bishop, 
and regulator of the external affairs of the 
Church ; and he and his successors convened 
councils, in which they presided, and determined 
every affair relating to discipline. The limits of 
Episcopal power were never, however, exactly 
defined between the emperor and the clergy, and 
in some instances they were so much involved, 
that each party frequently encroached upon the 
confines of the other." — Eusebius. Life of Con- 
stantine, lib. iv, chap. 24. 

" The claims of superior antiquity had placed 
the Bishop of Rome at the head of the clerical 
order, and he maintained his pretensions to 
superiority by immense splendor and magnifi- 
cence. His authority, however, had, before the 
close of the fourth century, a formidable rival in 
the Bishop of Constantinople, who, in the general 
council convened in that city, was elevated to the 
second clerical rank in the empire. From this 
period may be dated the contention and rancor, 
which long existed between these two contending 
rivals, and which at length ended in a final sepa- 
ration between the Greek and Latin Churches. 

" One melancholy instance of clerical deprav- 
ity, which took place in this century, may serve 
as a specimen of that departure from primitive 
virtue, which marked the conduct of considerable 
numbers. A. D. 336, a year before the death of 
Constantine, the vacant see of Rome was, by a 



greater part of the people, conferred upon Dam- 
asus, and his choice was confirmed by his being 
regularly ordained by the bishops. The artful 
Ursicinus had, however, by various intrigues, ob- 
tained ordination to the see of Rome from some 
other bishops, and prepared to take possession of 
what he chose to consider as his right. This gave 
rise to a furious contest, and even to bloodshed 
and murder. The extensive power and reve- 
nues of the bishops in the principal sees afforded 
a temptation to ambition and avarice, too potent 
for clerical integrity always to resist. Hence 
arose considerable contests for the attainment of 
vacant sees, and every artifice of flattery and dis- 
simulation was occasionally practiced to insure 
the approbation of the multitude, whose suf- 
frages were taken in the election of their 
ministers. 

" In the reign of Constantine the government 
of the Church was as far as possible arranged 
conformably to the government of the State j the 
bishops corresponded to those magistrates, whose 
jurisdiction was confined to a single city: the 
metropolitans to proconsuls or presidents of pro- 
vinces, the primates to the emperor's vicars, each 
of whom governed one of the imperial provinces. 
Cannons and prebendaries of cathedral churches 
took their rise from the societies of ecclesiastics, 
which Eusebius, bishop of Verceil, and after him 
Augustine, formed in their houses, and in which 
these prelates were styled their fathers and mas- 
ters."- — Priestley'' 's History of the Corruptions of 
Christianity, vol. ii, p. 242. 

"But while the Church was thus triumphant 
over, and assimilated to, the Pagan world, it can 
not be concealed, that its spiritual prosperity was 
diminished. The worldly grandeur, in which it 
was arrayed under Constantine, was illy calcu- 
lated to promote the religion of the meek and 
lowly Jesus ; and it may well be doubted, as it 
often has been, whether the administration of this 
zealous emperor, with all its commendable fea- 
tures, was productive of more good than evil. 

"That he was actuated by an earnest wish to 
promote the interests of Christianity can scarcely 
be questioned. But the union of the Church 
with the State, the power conferred on the clergy, 
and the encouragement given to monastic orders 
in the Church, were fruitful sources of many 
evils. It was in this century, and chiefly by 
these measures, that a foundation was laid for 
the great apostasy, so conspicuous during the 
dark ages, in the rise and establishment of the 
papal power, which was not abated until the 
Reformation, in the sixteenth century." — Greg- 
ory's History of the Church, Cent. IV. 

"Riches and independence, so little conducive 
to virtue in the hearts of men, were evidently 



ANNOTATIONS. 

pernicious to the clergy, who, from the time when 
they became possessed of great revenues under the 
Christian emperors, were no longer distinguished 
by the humble virtues of the primitive Christians, 
but by ardent aspirations and mean artifices to 
obtain temporal power. The richer ecclesiastics 
not only vied in splendor with the princes ; they 
not only erected thrones in their churches, and 
affected the state of courts, in giving audience to 
the people, but they frequently asserted a perfect 
equality with the monarch. Martin, bishop of 
Tours, conteuded, at a public entertainment, that 
the emperor was inferior in dignity to a presby- 
ter. Amiastasius, the emperor of the East, met 
with frequent instances of similar arrogance. 
Symmachus told him, that a Eoman prelate, nay, 
that the dignity of a priest, was superior to that 
of an emperor." — Jortin, vol. iv, p. 77. 

I have already placed before the reader the facts 
which fully satisfy my mind, as to the time when 
the Sanctuary, or holy city, began to be trodden 
down, and when the two wittiesses were clothed 
in sackcloth, and trampled under foot by the 
Gentiles, or the great city. I now proceed to lay 
the facts before the reader, to show the time when 
this period of a thousand two hundred and three 
score days, or forty-two months, or 1260 years 
was completed. 

" We now come to an era in which the human 
mind put forth its mightiest efforts, and in which 
the foundation was laid for the improvements that 
have since been made in science, philosophy, 
literature, and the useful arts. The important 
events of this and the subsequent period are very 
numerous. They can only he hinted at. Vol- 
taire remarks, that ' the longest life could not suf- 
fice for a person only to read the historical works 
composed in Europe, relating to the events of the 
seventeenth century.' 

1. "It has been wisely remarked, that during 
this period, the face of the Christian world was 
changed. The thick darkness and sackcloth which 
overspread it, had begun to be dispelled and 
removed, by the revival of literature and philoso- 
phy ; but at the glorious era of the Reformation, 
the light of moral and religious truth shone forth 
with renewed lustre, and produced the most im- 
portant results. 

"The reformation of religion in Germany, by 
Martin Luther, may be dated A. D. 1517. It was 
connected with a new era in the religious history 
of the world. The principles of the Reforma- 
tion spread rapidly through several countries in 
Europe. The papal system of religion received 
a wound, by this notable reformer, which will 
never be healed. 

" Martin Luther was an Augustine friar. His 
attention was directed to the corruption of the 



— CHAPTER XI. 179 

true religion, by the sale of indulgences, at that 
time instituted throughout all the Christian 
kingdoms of Europe. This enormity aroused the 
indignation of Luther, and opened his eyes to the 
iniquity of the whole system. 

" His anathemas against the vile practice found 
many willing hearers, particularly in the elector- 
ate of Saxony. The persecutions from the Pope and 
Catholics only increased his zeal and indignation 
as a preacher. On being summoned by Charles 
V, of Germany, to answer for his doctrines in the 
Diet of Worms, he defended himself with great 
spirit, in the presence of 205 crowned and mitered 
heads from various provinces of Europe, besides 
more than 10,000 of his own countrymen con- 
vened on the occasion. 

" By the aid of his friend and protector, Prince 
Frederick, he escaped thence into Saxony, where 
mass was now universally abolished, the images 
everywhere destroyed, and the convents shut up. 
The spirit of Reformation which had been thus 
kindled, spread next into Switzerland, where it 
produced the most important changes. Sweden, 
Norway, and Denmark next embraced the Lu- 
theran tenets, and the Protestants, as all they 
were called who embraced the reformed religion, 
multiplied in France and England, as well as in 
Germany. The cruel persecutions of which the 
papists were guilty, greatly aided the Reforma- 
tion.'''' — Blair's Outlines of Chronology. 

2. "The abdication of Charles V, of Germany, 
was an uncommon relinquishment of power by a 
despotic sovereign. He resigned first the king- 
dom of Spain, to his son Philip, A. D. 1556, and 
afterward, the imperial crown of the empire of 
Germany, in favor of his brother Ferdinand. 
The remainder of his life he spent in a monastery. 
Charles was the most powerful sovereign of Eu- 
rope; his dominion extended over Spain, Ger- 
many, and the Netherlands. His enemies, how- 
ever, w r ere numerous and powerful, and gave him 
perpetual annoyance. His cares and difficulties 
increased as he advanced in life, and finding his 
health also decline, he determined to relinquish 
the burden of government. 

"Accordingly, in the plenitude of his power, 
he made a solemn and affectionate surrender of 
his dominions to his son Philip, and to his broth- 
er Ferdinand, as above stated, and in the monas- 
tery of St. Just, in Spain, he passed two peaceful 
years, in company with twelve domestics, and 
died in the 59th year of his age. 

" The edict of Nantz, tolerating the Protestant 
religion in France, was granted by Henry IV, 
A. D. 1598. This celebrated decree was the dic- 
tate of wise and benevolent policy, and destroyed^ 
the germs of sedition in that country. It con- 
tinued in force till the time of Louis XIV, nearly a 



180 



ANNOTATIONS. — CHAPTER XI. 



centurv, when that prince very unwisely revoked 
it in 1685. 

" Henry IV was educated a protestaut ; but 
with a view to couciliate his Catholic subjects, he 
renounced the Protestaut religion, and embraced 
papacy. This apostate measure was highly dis- 
pleasing to his Protestant subjects, and had but a 
feeble tendency to conciliate the esteem of the 
Catholics." — Blair's Outlines of Chronology. 

We have seen, by the historical facts already 
adduced, how gradually, and step by step, the 
proud and trampling feet of oppression have been 
withdrawn from the " holy city" and how gradu- 
ally the " two witnesses " have removed their 
sackcloth, their sorrowful garments, and shook 
themselves from the dust, and washed them from 
their pollutions, and put on their beautiful robes 
of righteousness, peace, and joy in the Holy Ghost, 
and did no longer, in unmeaning ceremonies, 
make their boast. 

We make one more quotation from the same 
author, to show # that this period of 1260 years of 
spiritual tyranny over the human mind gradually 
ended ; and that their spiritual emancipation was 
fully consummated, in precisely 1260 years from 
the time when their degradation was entirely 
completed. 

" The English settlements in North America 
became effectual and permanent, A. D. 1607. 
The settlement first formed was at Jamestown, 
in Virginia. Thirteen years afterwards, a colony 
of English Puritans landed at Plymouth, and be- 
gan the settlement of New England, so called 
from its supposed resemblance of Old England. 
These, and other English settlements in North 
America, are extremely important, from their 
connection with the political and religious liber- 
ty of mankind. It was nearly a century after the 
discovery of the northern portion of the American 
continent, by Cabot, before the English made any 
attempts to colonize the country, (that this proph- 
ecy might be fulfilled in the accomplishment of the 
events of the one thousand, two hundred and three- 
score days.) 

"The first settlement attempted by the English, 
was undertaken by Sir Walter Raleigh, but it 
proved unsuccessful. Under the patent of James 
I, of England, a company, called the London 
Company, sent Christopher Newport to Virginia, 
with one-hnndred-and-five persons, to settle the 
Island of Roanoke. By stress of weather, how- 
ever, they were driven north of their place of 
destination, and entered Chesapeake Bay . Here, 
up a river, which they called James River, they 
commence the settlement of Jamestown. The first 
settlement in the northern district of this province 
(for Virginia was divided at first into northern 
and southern Virginia) was made inl620. 



" A number of Puritans having, a few years be- 
fore, left England, to free themselves from a per- 
secuting hierarchy, and found an asylum in Hol- 
land ; but not being satisfied with this (and that 
this prophesy might be fulfilled), set sail for 
America, which they reached on the 22d of De- 
cember, A. D. 1620." — Blair's Outlines of 
Chronology. 

Perhaps no one thing has ever occurred in the 
history of the Christian Church, which has had 
a greater tendency to trample down, degrade, and 
desolate the holy city, and fill the hearts of the 
true Christians with tribulation, and beclothe 
them with sackcloth, than the general ecclesiasti- 
cal councils. Those councils, numbering more 
than eighteen in all, had no other influence than 
to set up human wisdom above the Divine coun- 
cils ; and exalt the commandments and doctrines 
of men above the inspired testimony of the two 
witnesses. 

The great apostacy which was to continue forty- 
two months, began cotemporary with the first 
general council, and the humiliating and degrad- 
ing power of the "Man of Sin" was broken at 
the time of the last general council. 

To sustain facts so very significant, we shall at 
once introduce the testimony, and leave the reader 
to his own reflections. 

"From the powers with which the ministers of 
religion were invested, it may naturally be in- 
ferred, that different kinds of ecclesiastical coun- 
cils must necessarily be established. The first 
species of these consisted in an assembly of the 
bishops and presbyters of a particular city or dis- 
trict ; and the regulation of the ecclesiastical 
affairs within their jurisdiction, was the professed 
and real object of deliberation. The second kind 
of council was composed of the bishops of several 
provinces, whose deliberations were directed to 
the concerns of the provincial Churches, the forms 
of divine service, and religious controversies. 
The ecumenical or general councils were con- 
vened by the emperor alone ; in which the rulers 
of the Church, in every part of the empire, were 
required to attend. 

*' The first general council was convened by 
Constantiue, A. D. 325, at Nice, in Bithynia. 
Three hundred and eighteen bishops are said to 
have complied with the imperial summons ; and 
the whole number of attending ecclesiastics has 
been computed at 2048 persons. During the 
meeting of this venerable synod, which lasted 
two months, the emperor frequently took a seat in 
the assembly, and even a part in the debates. So 
far from aiding the Church, however, these meas- 
ures proposed, discussed, and adopted by general 
councils, were among the causes of that apostacy 
by which it was extensively and deeply injured 



ANNOTATIONS 

for more than a thousand years." — Gregory's 
History of the Church, Cent. IV. 

Here follows a brief statement respecting the 
last general council ever convened by the Roman 
Catholic Church ; and, in all probability, the 
last that will ever assemble at her bidding ; for 
her days are numbered, she is weighed in the 
balance of truth, and found wanting in primitive 
purity. 

" The Council of Trent, in ecclesiastical history, 
denotes the council assembled by Paul III, A. D. 
15i5, and continued by twenty-five sessions, till 
the year 1563, under Julius III and Pius IV, in 
order to correct, illustrate, and fix with perspi- 
cuity, the doctrines of the Church, to restore the 
vigor of its discipline, and to reform the lives of 
its ministers." — Encyclopedia / Trent, etc. 

Judging from the brief quotation before us, 
her case must have been excessively bilious and 
chronic at that — so wretched, miserable, and 
hopeless, that after eighteen years' patient treat- 
ment, by her most learned doctors, and most 
discerning pathologists, she was abandoned as 
corrupt in doctrine, lifeless in discipline, and 
incorrigible in practice. There is no hope of her 
recovery ; there is no repentance evinced, though 
pardon is promised her ; so she is to be utterly 
burned with the fire of truth ; for strong is the 
Lord God who judgeth her ! 

We shall now lay before the reader a few more 
facts on general councils. 

"The councils of Nice, Ephesus, Chalcedon, 
and Constantinople, promulgated the principles 
of Protestantism, or those principles of truth, 
drawn from the holy Scriptures in the Apostolic 
age of the Church, and now believed and pro- 
mulgated in all Protestant countries. General 
councils, in ecclesiastical history, however, are as 
uncertain, as who are entitled to the regular suc- 
cession among Roman pontiffs or popes. Six, 
marked now with the seal of approbation and 
infallibility, were, for a long series of time, in 
whole or in part rejected, by a part or the whole 
of Christendom. These are : the second, third, 
fourth, fifth, seventh, and twelfth. 

"There have been variations of opinion in 
regard to what councils should be accepted as 
ecumenical — difference of opinions respecting 
their legality — their infallibility — presidency — 
who should form a general council ; also respect- 
ing synodal decisions — want of unanimity in 
councils — and of freedom in deliberation ; there 
have been persecuting councils — councils opposed 
to councils — profligacy of those attending general 
councils. 

" Now, the Roman Catholic Church claims for 
her general council infallibility, and that she 
has always been the same, without any variation 



. — CHAPTER XI. igl 

in all countries. We have not space here to show 
the unblushing falsehood of such claims ; but wo 
refer the reader to her decisions at the councils of 
Ariminium, Basil, Cologne, Constance, Lateran, 
Lyons, Pisa, Seleucia, Tyran, Vienna, and Trent." 
— Edgar's Variations of Popery. 

[V. 4. These are the two olive trees, and the 
two candlesticks standing before the God of the 
earth] — The olive is the emblem of peace ; so it 
symbolizes the system of the Jewish and Chris- 
tian religion. The olive tree is extensively cul- 
tivated in Southern Europe and the East for its 
oil, which is used for light, fuel, and medicinal 
purposes. The olive trees, then, are put by me- 
tonomy for what they contain ; light, food, and 
health ; peace, joy, and happiness. So the two 
Spiritual olive trees, the inspired Scriptures of 
the Old and New Testaments, pour forth the oil 
of gladness to anoint the Christian a king and 
priest to God ; to give him spiritual light, food, 
health, peace, and joy here, and the blessed hope 
of eternal happiness hereafter. 

The candlestick is the emblem of a church ; the 
two candlesticks are the symbols, then, of the two 
Churches, the Jewish and the Christian ; the only 
two which have ever stood approved before Im- 
manuel, God with us ; the God of the earth ; for 
both of these are his ; he came unto his own, 
but his own Church received him not. It was the 
tame Olive tree ; but it was broken off because 
of unbelief ; and the Christian Church, the wild 
Olive tree by nature, was grafted in, because they 
believed and obeyed the Gospel. However, all 
the true Israel of both these Churches shall be 
saved ; "for I perceive of a truth, that God is no 
respecter of persons ; but he that feareth him, and 
worketh righteousness, is accepted of him in every 
age and nation." — St. Peter. 

The two candlesticks are put by metonomy for 
their light; they are the means of affording light. 
So the Church is not a light of its own self, either 
in its humblest member, a Pope, or a general 
council. It is as destitute of light as a candle- 
stick without a candle, except Christ, who is the 
light of the world, dwell in them ; and then, like 
the candlestick, they are but the means of reflect- 
ing that light which has been imparted to them 
by the Holy Spirit, with the testimony of the two 
witnesses, and supplied by the oil of divine grace, 
through sanctification of the spirit and belief of 
the truth, and the obedience of faith unto the end. 

[V. 5. And if any man will hurt them, fire 
proceedeth out of their mouth and devoureth their 
enemies ; and if any man will hurt them, he 
must in this manner be killed] — If any man shall 
hurt the two witnesses, the two candlesticks, the 
two Olive trees, he must meet with retributive 
punishment; God will not hold such a one guilt- 



182 



ANNOTATIONS.— CHAPTER XI. 



less. It would have been better for such an one 
that a millstone had been tied about his neck, 
and he cast into the depths of the sea, than to of- 
fend one of these chosen witnesses of God, one of 
these little ones. " Ye are my witnesses," saith 
Jehovah to his people the Jews: "Ye are my 
witnesses," saith Jesus Christ to his disciples. 
The Jewish and Christian Churches are the only 
tico candlesticks which have held the pure Olive 
oil, and reflected the light of divine truth from 
the testimony of the two witnesses. 

Whosoever will in any way hurt these, shall 
offend against God ; for they are his, and he 
pitieth them, as a father pitieth his children. 
The term mouth is also put by metonomy for head. 
Christ is the head unto the Church in all things ; 
and fire proceecleth from him. 

1. His word is a fire ; the fire of truth proceeds 
from the mouth, the testimony of the two wit- 
nesses condemning here in this life all their ene- 
mies. 2. And will consume all their adversaries, 
when Christ their head shall be revealed from 
heaven in flaming fire, to be admired by his 
saints, and to execute vengeance on them that 
know him not, and those that obey not his Gos- 
pel, the testimony of these witnesses. 

The " man of sin," the " Antichrist," has much 
to dread ; nothing but contention and persecution 
of these witnesses and their testimony has char- 
acterized his acts, during the thousand two hun- 
dred and three-score days in which they prophe- 
sied, clothed in sackcloth ; and the forty-two 
months, or 1260 j'ears in which the holy city was 
trodden down by the Gentiles. " But unto them 
that are contentious, and do not obey the truth, 
but obey unrighteousness, indignation and wrath, 
tribulation and anguish upon every soul of man 
that doeth evil, of the Jew first, and also of the 
Gentile." " But glory, honor, and peace to every 
man that worheth good, to the Jew first, and also 
to the Gentile ; for there is no respect of persons 
with God."— Bom. ii, 8-11. 

[V. 6. These have power to shut heaven, that 
it rain not in the days of their prophecy ; and have 
power over waters to turn them to blood, and to 
smite the earth with all plagues, as often as they 
will] — The general rendering of this passage by 
all the commentators and critics I have seen, is, 
that these witnesses have power to shut heaven 
that it rain not in the days of their prophecy, as 
did Elijah ; i Kings, 17th and 18th chapters. And 
to turn the waters to blood, as did Moses ; Exodus 
vii ; and to smite the earth with all the plagues 
which were brought upon the Egyptians because 
of their unbelief and disobedience. 

My opinion, however, is simply this. The word 
these refers to the enemies, and qualifies the ene- 
mies of the tvvo witnesses. Thus these enemies 



of the two witnesses, and of the holy city, have 
power to shut heaven, to imprison the cloud of 
witnesses whose duty it is to shower clown the 
truths of God on men as freely as the rain, and 
equally without stint or respect of persons. And 
by thus imprisoning or stopping these witnesses 
from this gracious work, they prevented God's 
word, which is as rain coming down from heaven 
upon the evil and the good, from being scattered 
as the good seed, that it might bring forth some 
thirty, some sixty, and some an hundred fold. 
How literally this was fulfilled by the Great City, 
persecuting governments in those days when 
these witnesses prophesied, clothed in sackcloth. 

And these enemies of the witnesses have power 
over waters — metaphorically, over peoples and na- 
tions, to turn them to blood — to turn them to war 
and persecution, the work that sheds blood ; that 
makes blood to defile the land, and to smite the 
earth with all the plagues consequent upon such 
a course of policy, as war, famine, and pestilence, 
as often as they will assert their rights to compel 
men to submit to the doctrines and command- 
ments of men, rather than of God. 

How true that the enemies of pure religion, of 
true Christians, and of the two witnesses, had 
power over the nations, and set them at war, 
turned them to blood, by sword and fire, and the 
horrid implements of the Inquisition. And smote 
the earth with all plagues, political and ecclesias- 
tical, temporal and spiritual, present, and even 
pretended to consign all who would persist to be- 
lieve the prophecy of the two witnesses, to the 
flames of purgatory, or the eternal fires of Hell. 
And these enemies of the two witnesses practiced 
these evil deeds at pleasure, all the time the 
holy city was trodden down, and her testimony 
contemptuously trampled underfoot. Borne, had 
you no hand in this horrible work, from A. D 
360 to 1620 ? Have you not thus often shut up 
Heaven ? Have you not turned the waters to 
blood ? Have you not in your major excommuni- 
cations cursed men with all manner of plagues ? 
Have you not done this whenever so minded ? 
The picture is yours ; O shame, where is thy 
blush ! 

[V. 7. And when they shall have finished 
their testimony, the beast, that asceudeth out of 
the bottomless pit, shall make war against them, 
and shall overcome them, and kill them] — When 
the two witnesses shall have finished their testi- 
mony in their humble and sorrowful condition, 
clothed in sackcloth, which was completed A. D. 
1563, then the beast, that ascendeth from the 
bottomless pit, shall make war against them. 
The term beast signifies brute force ; physical 
and political power shall be directed against the 
two witnesses, and those that received their testi- 



ANNOTATIONS 

mony ; that is, an exterminating war shall be 
waged against the two witnesses by the beast or 
power that ascends from the great deep — the 
powers of Satan aud the gates of hell — and all 
under Satanic influence among men will endeavor 
to burn, destroy, or invalidate the inspired testi- 
mony of the holy Bible, and condemn its use in 
the vulgar or common language of the people. 
We have stated awful facts in our interpretations 
of the sixth and seventh verses, and the reader 
shall have the testimony, which fully satisfies our 
mind that we are correct. 

"Provincial and national councils breathed 
the same spirit of persecution, as did kings and 
pontiffs. These were many ; but the most san- 
guinary of them met at Toledo, Oxford, Avignon, 
Tours, Laveur, Moutpellier, Narbona, Albi, and 
Tolosa. A. D. 630, the national council of To- 
ledo, in its third cannon, promulgated an enact- 
ment for the expulsion of all the Jews from 
Spain, and for the permission of none in the 
kingdom, bnt the professors of Romanism. This 
holy assembly made the king, on his accession to 
the throne, swear to tolerate no heretical subjects 
in the Spanish dominions. The sovereign, who 
should violate this oath, and all his accomplices, 
would, according to the sacred synod ' be accursed 
in the sight of the everlasting God, and become 
the fuel of the eternal tire ! This sentence the 
holy fathers represented 'as pleasing to God.' 
Spain, at an early date, began those proscriptions, 
which she has continued to the present day. 

"The Council of Oxford, A. D. 1160, con- 
demned more than thirty of the Waldenses, who 
had emigrated from Gascony to England, and 
consigned these unhappy sufferers to the secular 
arm. Henry II ordered them, man and woman, 
to be publicly whipped, branded on the cheek 
with a red-hot iron, and driven half naked out 
of the city, while all were forbid to grant these 
wretched people hospitality or consolation. None 
therefore showed the condemned the least pity. 
The winter raged in all its severity, and the 
Waldenses, in consequence, perished of cold and 
hunger. 

" The councils of Tours, Lavour, Albi, Nar- 
bonne, Beziers, and Tolosa issued various enact- 
ments of outlawry and extermination against 
the Albigenses and Waldenses. These, accord- 
ing to the sentence of these sacred synods, were 
excommunicated every Sunday and festival ; 
while to add solemnity and horror to the scene, 
the bells were rung, and the candles extinguished. 
An inquisitorial deputation of the clergy and laity 
were commissioned for the detection of heresy 
and its partisans. The barons, and the magis- 
tracy were sworn to exterminate heretical pollu- 
tion from their lands. The barons who, through 



. — CHAPTER XI. 183 

fear or favor, should neglect the work of destruc- 
tion, forfeited their estates, which were transferred 
to the active and ruthless agents of extirpation. 
The magistracy, who were remiss, were stripped 
of their office and property. 

" All were forbidden to hold any commerce, in 
buying or selling, with these sectarians, that, de- 
prived of the consolations of humanity, they 
might, according to the Council of Tour, 'be com- 
pelled to renounce their errors.' No person was 
allowed to afford them succor or protection. The 
house, in which the Albigensian sheltered his 
head, was, as if contaminated with his presence, 
to be demolished, and the, ground confiscated. 
The grave itself could not defend the heretical 
tenants of its cold domains from the fury of the 
inquisitor. The body or the bones of the Albi- 
genses, which slept in the dust, were to be disin- 
terred, and the moldering remains committed, 
in impotent and unavailing vengeance, to the 
flames." — Edgar's Variations of Popery. 

We have before us a miniature picture of the 
character and practice of the hierarchy of the 
Church of Rome, as presented by her infallible 
general councils, which fully sustain our state- 
ments, in regard to her conduct, and the correct- 
ness of our expositions. 

We shall now proceed to show how the two 
witnesses have been treated by these pretended 
lioly and infallible councils. 

" The Council of Tolosa, in 1229, waged war 
on this occasion against the Bible, as well as 
against heresy. The sacred synod strictly for- 
bade the laity to possess the books of the Old and 
New Testaments in the vernacular idiom. A 
layman, in the language of the holy fathers, might 
perhaps keep a Psalm book, a Breviary, or the 
Holy Hours of Mary, but no Bible. This, Velly 
admits, was the first prohibition of the kind. 
Twelve revolving ages, from the commencement 
of Christianity, had rolled their ample course 
over the world, and no assembly of men had 
dared to interdict the Book of God. But a synod 
in a communion, boasting infallibility and un- 
changeably, arrogated, at length, the authority 
of repealing the enactment of heaven, and the 
practice of more than twelve hundred years. 

"These provincial synods were sanctioned by 
general councils ; which therefore were blessed 
with infallibility. These comprehend four of the 
Lateran, and those of Constance and Yienna: 
(We have not space to notice all of them.) But 
the fourth General Council of the Lateran, in 
1215, surpassed all its predecessors in severity. 
These persecuting conventions seem to have risen 
above each other by a regular gradation of in- 
humanity. The third excelled the second on the 
scale of cruelty ; and both were again excelled by 



184 



ANNOTATIONS. — CHAPTER XI 



the fourth, which, indeed, seems to have brought 
the system of persecution to perfection. 

" This infallible assembly pronounced excommu- 
nications, anathemas, and condemnation against 
all heretics, of every denomination, with their 
protectors, and consigned all such to the secular 
arm for due punishment. The property of these 
sons of apostacy, if laymen, was, according to 
the holy fathers, to be confiscated, and, if clergy- 
men, to be conferred on the Church. The sus- 
pected, unless they proved their innocence, were 
to be accounted guilty, and avoided by all, till 
they offered condign satisfaction ; kings were to 
be solicited, and, if necessary, to be compelled by 
ecclesiastical censures, to exterminate all heretics 
from their dominions. 

" The sovereign who should refuse, was to be 
excommunicated by the metropolitan and suffra- 
gans ; and if he should prove refractory one year, 
the Roman pontiff, the vicar-general of God, was 
empowered to transfer his kingdom to some 
champion of Catholicism, and absolve all his 
vassals from their fealty. The populace were 
encouraged to engage in crusading expeditions 
for the extinction of heterodoxy. The adven- 
turers in these holy wars enjoyed the same indul- 
gences and the same honors as the soldiery that 
marched to the Holy Land. The prelacy were 
enjoined to bind the people of their vicinity by 
oath to inform, if they knew any guilty or sus- 
pected of heresy. Any who should refuse to be 
sworn, were considered as guilty ; and the bish- 
ops, if remiss in the execution of their task, were 
threatened with canonical vengeance. 

" The General Council of Constance, A. D. 1418, 
sanctioned the canons of the Lateran. The holy 
and infallible assembly, in its forty-fifth session, 
presented a shocking scene of blasphemy and 
barbarity. Pope Martin, presiding in the second 
synod and clothed with all its authority, addressed 
the bishops and inquisitors of heretical perversity, 
on whom he bestowed his apostolic benediction. 
The eradication of error, and the establishment 
of Catholicism, Martin represented as the chief 
care of himself and the council. His infallibility, 
in his pontifical politeness, characterized Wick- 
liff, Huss, and Jerome of Prague, as pestilent and 
deceitful heresiarchs, who, excited with truculent 
rage, infested the Christian fold, and, in his 
Supremacy's beautiful style, ' made the sheep pu- 
trify with the filth of falsehood.' 

"The partisans of heresy through Bohemia 
and Moravia, and other kingdoms, his holiness 
described as actuated with the pride of Lucifer, 
the fury of wolves, and the deceitfulness of de- 
mons. The pontiff, then, supported by the coun- 
cil, proceeded, for the glory of God, the stability 
of Romanism, and the preservation of (a false) 



Christianity, to excommunicate these advocates 
of error, with their patrons and protectors, and 
to consign them to the secular arm and the 
severest vengeance. He commanded kings to 
punish them, according to the Lateran council. 
The above-mentioned, inhuman enactments of the 
Lateran, therefore, were to be brought into requi- 
sition against the Bohemians and Moravians. 
These, according to the holy synod, were to be 
despoiled of all property, Christian burial, and 
the consolations of humanity. 

" The General Council of Sienna, A. D. 1423, 
which was afterward continued at Basil, pub- 
lished persecuting enactments of a similar kind. 
The holy synod assembled in the Holy Ghost, and 
representing the universal Church, acknowledged 
the spread of heresy in different parts of the 
world, through the remissness of the inquisitors, 
and to the offense of God, the injury of Cathol- 
icism, and the perdition of souls. The sacred 
convention then commanded the inquisitors, in 
every place, to extirpate every heresy, especially 
those of Wickliff, Huss, and Jerome. 

"Princes were admonished, by the mercy of 
God, to exterminate error, if they would escape 
the divine vengeance. The holy fathers and the 
viceroy of heaven conspired in this manner to 
sanction murder, in the name of the God of 
mercy, aud granted plenary indulgences to all 
who should banish those sons of heterodoxy, or 
provide arms for their destruction. These cere- 
monies were published every Sabbath, while the 
bells were rung, and the candles lighted and ex- 
tinguished. 

"The fifth General Council of the Lateran, 
A. D. 1514, enacted laws, if possible, with aug- 
mented barbarity. Dissembling Christians of 
every kind and nation, heretics polluted with any 
contamination of error, were, by this infallible 
gang of ruffians, dismissed from the assembly of 
the faithful, and consigned to the Inquisition, 
that the convicted might undergo due punish- 
ment, and the relapsed suffer without any hope 
of pardon. 

" The General Council of Trent was the last of 
these infallible conventions that sanctioned per- 
secutions (and was in session from 1545 to 1563, 
18 years). This assembly, in its second session, 
' enjoined the extirmination of heretics, by the 
sword, by fire, the rope, and all other means, 
when it could be done with safety. The sacred 
synod again, in the last session, admonished all 
princes to exert their influence to prevent the 
abettors of heresy from misinterpreting or vio- 
lating the ecclesiastical decrees; and to oblige 
those objectors, as well as all other subjects, to 
accept and observe the synodal canons, with de 
votion and fidelity ? 



ANNOTATIONS. 

" This was clearly an appeal to the secular arm, 
for the purpose of forcing acquiescence and sub- 
mission. The holy fathers having, in this laud- 
able manner, taught temporal sovereigns their 
duty, concluded with a discharge of their spirit- 
ual artillery, and pronounced anathemas on all 
heretics. 

1 "This unerring council, actuated, according to 
their own account, by the Holy Ghost, terminated 
their protracted deliberations, not with blessing 
mankind, but with cursing all who should claim 
religious liberty ; assert the rights of conscience, 
or presume to differ from the absurdity of their 
synodal decisions. 

'• The principles of persecution, therefore, being 
sanctioned, not only by (Romish) theologians, 
popes, and provincial synods, but also by general 
councils, is a necessary and integral part of Ro- 
manism. The Romish communion has, by its 
representatives, declared its right to compel men 
to renounce (what it is pleased to call) hetero- 
doxy, and embrace Catholicism, and to consign 
the obstinate to the civil power to be banished, 
tortured, and killed.''' — Edgar's Variations of 
Popery. 

[V". 8. And their dead bodies shall lie in the 
street of the great city, which spiritually is called 
Sodom and Egypt, where also our Lord was cru- 
cified] — I shall interpret and apply this prophecy 
according to the rule laid down by the Master, 
"By their fruits ye shall know them.'''' 

The dead bodies of the two witnesses are the 
dead letter of the Law and the Gospel ; dead, be- 
cause shut up in dead languages, or an unknown 
tongue to the people. Shall be in the street; 
which symbolizes the most public places ; in the 
churches — the courts — in public assemblies and 
palaces of the hierarchy and pontiffs ; but even 
there they shall be dead bodies, of no more use 
than dead men. The great city, the great corpo- 
ration, having its laws, officers, and municipal reg- 
ulations peculiar to itself. In the country, which 
is called the seat of the beast, Europe, a city sig- 
nifies a corporate town, with at least a bishop 
and a Cathedral church. The bodies of the wit- 
nesses were to be kept in the churches and the most 
public places ; but they were kept in a dead lan- 
guage, or a dead code of statutes. They were not 
to be in private places, or houses, or families ; but 
if heard by the common people, in the living lan- 
guage, they were to be read and heard in the 
churches as authorized by the great city, which is 
spiritually called Sodom ; what now follows is de- 
signed to explain the principles, practice, and 
character of this great corporation, in language 
which can not be misunderstood. 
_ [Spiritually called Sodom] — Because the prin- 
ciples, practice, and character of this great city 
24 



— CHAPTER XI 185 

were like that of her sister Sodom, which were 
idolatry, idleness, and beastly sensuality. [And 
Egypt] — because of the physical, mental, and 
moral bondage which the great city has imposed 
upon the true Israel of God, and the horrid tor- 
ture of his people by the Inquisition, and her 
cruelty in tasking her own citizens with penance, 
labors, fastings, usury, and usurpation of their 
property and persons. 

And this great city or corporation belonged to 
the empire where our Lord was crucified. The 
very place or country where this great city exists 
is thus clearly and unmistakably designated. 
This great city or spiritual corporation is in the 
Roman empire, where also our Lord was cruci- 
fied. It is a Roman corporation ; Rome is the 
seat of its power and principal officers, and some 
of the Roman pontiffs have been the builders of 
this great city or corporation / and this is the 
Antichrist, " the man of sin,'''' the men op 

GREAT SINS." 

These are horrid accusations against the great 
city, which the interpretation of the language of 
our first witness, Prophecy, fully sustains. Now 
we shall hear what our second witness, History, 
will say ; so that by these two every accusation 
shall be established : 

If the quotations already made, in regard to 
the persecuting general councils, fail to satisfy 
the reader in regard to the Egyptian character 
of this great city, volumes would be insufficient 
on the subject, though their number were equal 
to that of the Alexandrian library. 

We shall now lay before the reader the testi- 
mony to show the Sodomitish character of this 
great city, which was not drawn by bungling Pro- 
testant painters, but by her own metropolitan 
artists, and carefully preserved as a witness 
against her, in her own infallible and unerring 
archives. 

" The laxity of Romanism on the one hand, and 
its privations on the other, introduced shocking 
impurity into its communion. The interdiction 
of marriage and the connivance at concubinage, 
in the priesthood, became the polluted fountains 
of multiplied abominations, which inundated the 
popedom and swelled the annals of ecclesiastical 
history. The clergy forsook the sanctuary of 
wedlock for the sty of fornication and adultery. 
Gregory's enactments, according to Aventinus, 
afforded signal gratification to the wandering vo- 
tary of sensuality, who, in the restlessness of un- 
settled libertinism, relinquished one woman for 
the sake of a hundred. But men who were actu- 
ated by conscience or a sense of propriety, re- 
garded the innovation as a pestilential heresy, 
which arose to trouble Christendom. The clergy, 
who resisted Gregory's enactments against mar- 



186 



ANNOTATIONS.— CHAPTER XI. 



riage, declared that the tendency of such interdic- 
tions was to open the floodgates of filthiness, and 
give the slackened reins to fornication and defile- 
ment. 

" Agrippa, in more modern days, draws a sim- 
ilar picture, and represents whoredom as the ne- 
cessary consequence of prohibiting honorable 
marriage. Polydorus, agreeing with Agrippa 
and Gregory's clergy, depicts celibacy as calculat- 
ed to dishonor the priesthood, injure religion, and 
grieve all good men. Matrimony is far more 
honorable and useful to society, and absolutely 
necessary to the purity, peace, and prosperity of 
the Christian commonwealth. 

" These observations have been fully verified by 
sacerdotal profligacy in Popish Christendom ; as 
will appear from the frightful representations of 
Bernard, Agrippa, Henry Clemangis, and Meze- 
ray. Bernard, the Saint of Clairvaux, in the 
twelfth century, admitted and lamented the impro- 
priety of the prelacy and priesthood, ' who com- 
mitted in secret such acts of turpitude as would 
be shameful to express.' 

" Agrippa accuses the prelacy of taxing the in- 
ferior clergy for liberty to violate the laws of 
chastity. A bishop, on one occasion, boasted of 
having in his diocese eleven thousand priests, 
who severally paid their superior every year a 
guinea apiece for leave to keep concubines. 
Licenses of this kind, indeed, were common in 
many of the European kingdoms." 

" Henry, a Yiennan professor of theology, and 
vice-chancellor of the Parisian university, draws, 
in the fifteenth century, a similar portrait. His 
description, copied by Lenfant, extends to the 
Pope, the cardinals, the bishops, the priests and 
monks. He depicted the ignorance, pride, si- 
mony, and licentiousness of the pontiff, the car- 
dinals, and the prelacy. The priests, in his 
sketch, practiced fornication, and the monks wal- 
lowed in debauchery. The dissipation of the 
clergy, in Henry's estimation, caused the corrup- 
tion of Christendom, and the obduracy of infidels." 

" Clemangis reckoned the adultery, impiety, and 
obscenity of the clergy beyond all description. 
These frequented the stews and taverns, and spent 
their whole time in eating, drinking, reveling, 
gaming, and dancing. Surfeited and drunk, 
these Popish sensualists fought, shouted, roared, 
rioted, and blasphemed God and the saints, etc. 
Clemangis, through shame, drew the curtain over 
the abominations that nuns practiced in their con- 
vents, which he called brothels of licentiousness. 
To veil a woman in that age was to prostitute her." 

"Mezeray's portrait of clerical profligacy, prior 
to the Reformation, is similar to those of Bernard, 
Agrippa, Henry, and Clemengis. The ecclesi- 
astics, in the statement of the French historian, 



were nearly all fornicators and drunkards. The 
clergy held their offices in taverns, and they spent 
their money in debauchery. These general de- 
tails may be corroborated by a particular retro- 
spect of priestly incontinence, before the rise of 
Protestantism (the testimony of the two wit- 
nesses), in England, Spain, Germany, Switzer- 
land, France, Italy, and Peru of South America. 
These accounts are furnished by Popish historians 
and councils." 

" England, as appears from the relations of 
Gildas, Fordun, and Paris, drunk deep of the 
abominations flowing from sacerdotal celibacy. 
Gildas, in the sixth century, represents the En- 
glish priesthood as a confraternity of the filthiest 
fornicators. These men, who should have been 
examples of holiness, were characterized by drunk- 
enness and impudicity." — Gildas, Ep. 23, 3S. 

" Fordun has copied the description of Edgar, 
the English sovereign. The British monarch, 
in the tenth century, assembled the British 
clergy ; and in a speech addressed to the full 
conclave, drew the frightful portrait. These 
churchmen, his majesty told them to their face, 
were lascivious in dress, insolent in manner, and 
filthy in conversation. The time of these heralds 
of the Gospel was devoted to revels, inebriation, 
debauchery, and abomination. Their abodes were 
the haunts of harlots, and the scenes of the play, 
the dance, and the song, which, in noisy dissipa- 
tion, were prolonged till midnight or till morn- 
ing." — Fordun, chap, xxx; Bruys, ii, 219. 

" Paris, in the eleventh century, at the acces- 
sion of Pope Gregory VII, gives a report similar 
to those of Gildas and Fordun. He represents 
the majority as adding perjury to incontinence, 
and multiplying adultery." — Paris, chapter viii. 

" Spain was as defiled as England. This is 
testified by many historians, and among others, 
by Alvarus and the councils of Yalladolid and 
Toledo." — Alvarus, xi, 27 ; Bruys, iii, 308. 

" The measureless intemperance of the Spanish 
clergy appears in the history of sacerdotal and 
monkish solicitation in that kingdom. This 
kind of solicitation became so prevalent as to de- 
mand pontificial interposition. Its notoriety ac- 
cordingly challenged the interference of Popes 
Pius, Clement, Gregory. Alexander, and Bene- 
dict, who issued their bulls against this kind of 
seduction. The publication of the papal enact- 
ments showed the extent of the evil. The execu- 
tion of the Roman mandates was consigned to 
the inquisitors, who summoned the attendance at 
the holy office of the Inquisition, all who could 
inform against the guilty priests and monks, who, 
abusing the privacy of the confessional, tempted 
women, married and unmarried, to a violation 
of chastity." 



ANNOTATIONS— CHAPTER XI. 



187 



" The terror of the Inquisition commanded obe- 
dience. Maids and matrons of the nobility and 
peasantry, of every rank and situation, crowded 
to the Inquisition. Modesty and shame induced 
many to go veiled. The alarm awakened jeal- 
ousy in the minds of many husbands. The fair 
informers in Seville alone, were, according to 
Gonsalus and Lorente, so numerous, that all the 
inquisitors, and twenty notaries, were insufficient 
in thirty days, to take their depositions ! Thirty 
additional days had, three several times, to be 
appointed for the reception of information. But 
the odium thrown on the popish priesthood and 
confessional by these discoveries, caused the pros- 
ecution to be quashed." — Gon., 1S5 ; Zorent., 365. 

" The German clergy were as debauched as 
those of England or Spain. Their overflowing 
and unrestricted licentiousness appears with trans- 
parent evidence in the unsuspicious testimony of 
German councils, princes, emperors, and clergy. 

"A German council, A. D. 1225, accused 
some of the priesthood of unchastity, voluptuous- 
ness, and obscenity. Some, addicted to filthy 
enjoyments, lived in open and avowed concubin- 
age. Some of the clergy committed incest with 
the holy nuns, and, wallowing in sensuality, 
plunged with slackened reins into the lake of filth- 
iness and muck of misery." — Bin. viii ; 834, 835 : 
Labi., xiii ; 1095, 1098. 

" The Council of Cologne, in 1536, character- 
ized the monasteries, which had formerly been 
the schools of virtue, and the hospitals of the poor, 
as the taverns of soldiers and ravagers. The nun- 
neries, according to the same authority, had, to 
say no worse, become the alleged scenes of incon- 
tinency. Another Council of Cologne, A. D. 
1549, convicted the clergy of concubinage, and 
the monks of whoredom. The sacred synod then 
prescribed a course of penance to the holy forni- 
cators, ' to mortify the petulance of the flesh.' " — 
Labi., x ; 1280, 1384. 

"Albert, duke of Bavaria, A. D. 1562, by 
Augustine, his embassador, depicted, in glowing 
colors, before the Council of Trent, the profligacy 
of the German priesthood. The contagion of 
Protestantism, the embassador said, had, on ac- 
count of sacerdotal licentiousness, pervaded the 
people of Bavaria, even to the nobility. A re- 
cital of clerical criminality would wound the ear 
of chastity. 

" The emperor Ferdinand of Germany, though 
without success, applied to the Pope, A. D. 1564, 
for a repeal of the laws against sacerdotal matri- 
mony. Maximilian also, with many of the Ger- 
man princes, importuned Pius IV for the same 
purpose. The reason urged by the emperor was 
the profligacy of the priesthood. A repeal of 
the laws enjoining clerical celibacy, Maximilian 



stated, would gratify the populace of Bavaria, 
Bohemia, Silesia, Moravia, Austria, Corinthia, 
Carniola, and Hungary. All these vast regions 
would have rejoiced in the restoration of marriage 
among the clergy ; for all, with hardly an excep- 
tion, were public fornicators, to the greatest dan- 
ger of souls and scandal of the people." — Thuan., 
ii ; 417 : Bruys, iv ; 681. 

" The emperor's application was supported by 
the popish priesthood of Germany. These, in the 
maintenance of their petition, alleged various 
reasons : the frailty, the difficulty of abstinence, 
the strength of passion that prompts to marriage, 
the permission of clerical wedlock by the Old and 
New Testament, under the Jewish and Christian 
dispensations ; its use, with few exceptions, by 
the apostles ; the instructions of Dionysius to Piny- 
tus ; the decision of the Nicene Council suggested 
by Paphnutius ; the usage of the Greeks and 
Latins in the East and West till the popedom of 
Calixtus ; all these arguments the German eccle- 
siastics urged for the lawfulness of sacerdotal 
matrimony. 

"A second reason the Germans deduced from 
clerical profligacy. Fifty priests, the churchmen 
confessed, could, with difficulty, afford one, who 
was not a notorious fornicator, to the offense of 
the people and the injury of piety." — Paol., ii ; 
680, 681 : Tliuan., xxxvi ; 38. 

"Sacerdotal logic and learning, however, were 
unavailing, when weighed against pontifical pol- 
icy and ecclesiastical utility. Switzerland was 
the scene of similar profligacy. One fact will suf- 
ficiently mark the clerical character of this country. 
The Swiss, prior to the Reformation, com- 
pelled every priest to have a concubine of his own, 
lest he should attempt the chastity of virgins or 
matrons. A fact of a similar kind is mentioned 
by Clemaugis. The laity tolerated the clergy on 
condition of their keeping concubines. This cau- 
tion was suggested by the married women, who, 
protected even by this expedient, were not wholly 
out of danger." — De Proesul., 168: Bayle, ii ; 
1392. 

" The French clergy were as debauched as 
those of England, Spain, Germany, and Switzer- 
land. All the French ecclesiastics, according to 
Mezeray's relation, were in a state of extreme 
irregularity. The majority had concubines. Some 
of the deacons entertained four or five of these 
female companions. The nuns kept neither their 
vows nor their cloisters." — Mezeray, i ; 263. 

" The Italian and Poman clergy appear, of all 
others, to have been the most licentious ; and this 
completes the coincidence between prophecy and 
history. This, in the tenth century, was stated 
in emphatic language, by Ratherius, bishop of 
Verona. Arnolf, who was an excellent preacher 



188 



ANNOTATIONS.— CHAPTEK XI. 



of righteousness, says Platina, was, in the pope- 
dom of Honorius, murdered at Rome, by the 
agency of the priesthood, because he inveighed 
against their incontinence and profligacy." — 
Bruys. ii ; 208: Du Pin., ii ; 165: Dacery, i, 
354 : Platina in lion. anno. 

" The Roman pontiffs were often as filthy as 
their clergy, and exemplified every species of 
licentiousness and pollution. Some of these hie- 
rarchs licensed stews, and raised a tax on these 
houses of iniquity. The Pope's marshal, in many 
iustances, received a revenue from the Roman 
courtesans, and enriched the sacred treasury with 
the wages of prostitution. Some of the pontiffs 
converted the Roman court into a scene of pollu- 
tion. The Lateran palace, which had been a sanc- 
tuarv, became a brothel." — Luitprand, vi : Labb., 
ii • 881. 

" A John, a Boniface, a Sextus, an Alexander, 
a Julius, and a Leo, were notorious for adultery, 
incest, and the sin of Sodom. A Roman council 
convicted John XII of adultery and incest. His 
holiness committed incest with two sisters. He 
was imitated in the career of miscreancy, by John 
XXIII, as well as by Boniface, Sextus, Alexan- 
der, Julius, and Leo." — Labb., ii ; 881, 882 : Thuan 
i ; 215 : Platina, 132. 

" Gregory, who perfected the system of sacer- 
dotal celibacy, disobeyed his own laws. His 
infallibility excelled in the theory of chastity, 
rather than in the practice, and could prescribe to 
others more easily than to himself. He was 
openly accused of fornication, adultery, and in- 
cest. The Council of Mentz took the libert} 7 of 
calling his holiness a fornicator. Many, both of 
the clergy and laity, reckoned the vicar-general 
of God guilty of incest with Matilda, princess of 
Tuscany, after her repudiation from Godfrey, 
duke of Lorraine." — Bin., vii ; 309 : Labb., xii ; 
232: Maimbourg. Decad., 244. 

" Priestly profligacy crossed the Atlantic and 
appeared in America as well as on the European 
continent. The debauchery of the South Amer- 
ican priesthood has been described in glowing 
colors by Ulloa; and the picture is frightful. 
Frailty, remarks this candid author, accompanies 
man in every clime and nation of the earth, but 
seems, in an extraordinary manner, to have de- 
based the Peruvian monks and clergy, who sur- 
pass every other class in sensuality and libertinism. 
The men who, in this country, should be exam- 
ples of holiness, have degenerated into patterns 
of impurity. Concubinage flourishes and fattens 
among these professors of abstinence. Ulloa 
mentions many instances of this enormity in the 
Peruvian ecclesiastics." — Ulloa, 449, 503. 

"General councils, as well as Romish pontiffs 
and popish priests, outraged the laws, not indeed 



of celibacy, but of abstinence. This was exem- 
plified in the universal councils of Lyons, Con- 
stance, and Basil. The Council of Lyons demm*- 
alized the city in which it was convened. 
Cardinal Hugo, in a speech to the citizens imme- 
diately after the dissolution of the sacred synod, 
boasted that Lyons, at the meeting of the assem- 
bly, contained two or three stews, but at its de- 
parture comprehended only one, which, however, 
extended, without interruption, from the eastern to 
the western gate. The sacred convention, by the 
perpetration of licentiousness, converted the whole 
city into one vast fermenting, pestilential, over- 
flowing sink of accumulated pollution. The holy 
Fathers, it appears, were men of business and 
industry, and did not confine their valuable labors 
to the study of musty theology." — M. Paris, 702. 

" The General Council of Constance imitated 
the incontinence practiced at Lyons. Seven hun- 
dred public or common women followed in the 
train of the Constantine Fathers. The Viennan 
manuscript augments the number of these female 
attendants, whom it calls vagrant strumpets, to 
fifteen hundred. This was a reasonable supply 
for the one thousand learned divines that com- 
posed the infallible assembly. The procuring of 
these ladies, who, no doubt, were trained to their 
profession, showed the sacred synod's provident 
foresight as well as their good taste. Constance 
might not have afforded a competent supply ; and, 
therefore, the thoughtful theologians, mindful of 
their own comfort, imported a few hundred of the 
sex. The sacerdotal fornicators, it seems, were 
very liberal to these professional ladies. One 
courtesan, it is said, gained eight hundred florins, 
an immense sum for those days. She was treated 
very differently from John Huss. The reverend 
debauchees enriched the prostitute and burned 
the reformer. These fair companions evinced 
these holy men's relish for spiritual enjoyment, 
and refreshed the infallible doctors at night, after 
being exhausted through the day by making 
speeches in the Council and burning the heretics, 
Huss and Jerome." — Labb., xvi ; 1435; Lb.] 
1436 : Bruys, ii ; 244 ; et iii ; 374 : iv ; 39. 

" The General Council of Basil taught the the- 
ory of filthiness, as those of Lyons and Constance 
had displayed the practice. Carlery, the cham- 
pion of Catholicism in this assembly, against 
Nicholas, the Bohemian heretic, advocated the 
propriety of permitting brothels in a city. The 
speculation, the hero of the faith maintained by 
the authority of the sainted Jerome, Augustine, 
Thomas, and Gregory. Simple fornication, the 
sage and precious divine discovered, does not 
disturb the commonwealth, and the populace, 
addicted to voluptuousness, are unwilling to ab- 
stain. He concluded, therefore, by the most logi- 



ANNOTATIONS.— CHAPTER XI. 



cal deduction, that stews are to be tolerated in a 
city. Tli is theory the holy Fathers heard with 
silent approbation. The vile atrocity, therefore, 
was sanctioned by the holy, unerring, apostolic, 
Roman Catholic Council." — Labb. xvu ; 980, 9S8: 
Cauisius, iv ; 457: Edgar's Variations of Po- 
pery. 

[V. 9. And they of the people, and kindreds, 
and tongues, and nations, shall see their dead 
bodies three days and an half, and shall not suffer 
their dead bodies to be put in graves] — In the 
beginning of this book it is written, Blessed is he 
that readeth, and they that hear the words of this 
prophecy. And what is said of this prophecy is 
clearly implied of the whole Bible, the testimony 
of the two witnesses, or two prophets, as they are 
designated by both these titles. But the people, 
the multitude of the kindreds, tongues, and na- 
tions would be prohibited from the privilege of 
reading or hearing the testimony of the two wit- 
nesses ; but should have the privilege of seeing 
them, though they were of no more use than dead 
bodies, for they would be kept in the most public 
places, as in the churches, courts, and councils. 
And this state of things was to continue three 
dags and an half; which period is used, by 
metonymy, for three prophetic years and an 
half 7 or three and a half times, and are equal to 
twelve hundred and sixty common years, and, 
interpreted thus, coincides with the periods in 
which the holg city was trodden down, and the 
two witnesses were to prophesy, clothed in sack- 
cloth. This rendering of the passage is consistent 
with the use of the word in the original Greek, 
and also makes the prophecy perfectly consistent 
with itself. But the rulers of the great city would 
not have permitted even the privilege to see the 
dead bodies of the two witnesses, if they had not 
been restrained from burying them in oblivion, 
from the same cause that the rulers of the Jews 
would not take Christ sooner than they did ; they, 
also, feared the people. The common people 
were willing, most gladly, to hear and read the 
testimony of the witnesses, as well as to see their 
dead bodies. These rulers of spiritual Sodom, 
however, would have consigned their dead bodies 
to the deep sea of forgetfulness, if they had not 
feared the clamor of the people. And thus the 
people, kindred, tongues, and nations would not 
Buffer their dead bodies to be put in graves, or be 
burned, though dead so long a period. 

[V. 10. And they that dwell upon the earth 
shall rejoice over them, and make merry, and 
shall send gifts one to another; because these two 
prophets tormented them that dwell on the earth] 
— These two witnesses and those that heeded their 
testimony, were compelled to wander as wayfar- 
ers, and sorrowful pilgrims, having no certain 



189 

dwelling place; for they were driven out from 
among men, to prophecy, clothed in sheepskins 
and goatskins, and to dwell in dens and in caves 
of the earth. In the earth, while their enemies 
were permitted to dwell, to abide permanently 
upon the earth, and without molestation, in man- 
sions and palaces ; being clothed in purple and 
fine linen, and faring sumptuously every day. 

These two witnesses, pious Jews and Chris- 
tians, were continually watching the ark of the 
testimony, as did the ancient two witnesses in the 
temple service, and as they are still doing, to 
prevent these rulers of spiritual Sodom from cor- 
rupting and handling the word of God deceitfully, 
and thereby turning the Gospel into a fable, and 
the truth of God into a lie, by adding to, or tak- 
ing from, the two inspired Testaments. 

The reason is briefly given in the latter clause 
of this verse, why these Sodomitish and Egyptian 
rulers thus treated the two witnesses and their 
testimony ; because these two prophets tormented 
them that dwell on the ea,rth. The voices of the 
prophets, Jewish and Christian — for they are the 
two prophets ; none others deserve the name — are 
still heard when God's word is read or expound- 
ed ; for these, being dead, yet speak through their 
inspired writings, to reprove for sin, and direct 
in righteousness, unto eternal life. 

We shall now bring up the testimony of his- 
tory, to show that those men that dwelt upon the 
earth, did rejoice over the oppressed, persecuted, 
and destroyed people of God, both of pious Jews 
and Christians. We have already shown that 
the principles of persecution are a constituent part 
of the Roman pontifical corporation ; and we 
shall now show that these principles have been 
fully indorsed and put into practice by the 
great city in the most cold-blooded and unblush- 
ing manner, and that these spiritual rulers in 
high places have evinced their Egyptian ermelty 
to perfection. 

" Popish Christendom, without a single murmur 
of opposition, acquiesced in these decisions, and 
in their accomplishment in the massacre of the 
Albigenses. None, among either the clergy or 
laity, remonstrated or reclaimed. But a papal 
bull, received by open or tacit assent and by a 
majority of the popish clergy, forms a dogma of 
faith. This, at Maynooth, was, in the clearest 
language, stated by Grotty, Brown, and Higgius. 
Many pontiffs, such as Urban, Innocent, Clement, 
and Honorius, issued such decretals of persecu- 
tion. These, without the objection of a solitary 
clergyman or layman, were approved and exe- 
cuted without justice or mercy on the adherents 
of heresy. These principles, therefore, obtained the 
sanction of the whole Romish Church, and have 
been marked with the sign manual of infallibility. 



190 ANNOTATIONS 

" All the Popish beneficed clergy through 
Christendom profess, on oath, to receive these 
persecuting canons and councils. They swear on 
the holy evangelists and in the most solemn man- 
ner, ' to hold and teach all that the sacred canons 
and general councils have delivered, defined, and 
declared.' The rejection of these enactments 
would amount to a violation of this obligation. 
Any person, who should infringe or contradict 
this declaration, will, and commandment, incurs, 
according to the bull of Pius the Fourth, the in- 
dignation of Almighty God, and the blessed apos- 
tles Peter and Paul. 

" The legislation of kings, pontiffs, and coun- 
cils was no idle speculation or untried theory. 
The regal, papal, and synodal enactments were 
called into active operation : and their practical 
accomplishment had been written in characters 
of blood in the annals of the Papacy and the In- 
quisition. 

"Pope Innocent first sent a missionary expedi- 
tion against the Albigenses. His holiness, for 
this purpose, commissioned Rainer, Guy, Arnold. 
Guido, Osma, Castelnau, Rodolf, and Dominic. 
These, in the execution of their mission, preached 
Popery and wrought miracles. Dominic, in par- 
ticular, though distinguished for cruelty, excelled 
in the manufacture of these 'lying wonders.' But 
the miracles and sermons, or rather the imposi- 
tion and balderdash, of these apostles of supersti- 
tion and barbarity, excited only the derision and 
scorn of these ' sons of heresy and error.' The 
obdurate people, says Benedict, ' showed no de- 
sire for conversion ; but, on the contrary, treated 
their instructors with contempt and reproach.' 
'An infinite number,' says Nangis, 'obstinately 
adhered to their error.' According to Mariana, 
' The Albigenses increased every day, and, in their 
stupidity, rejoiced in their own blindness.' The 
gospel of Castelnau, Eainer, and Arnold, Yelly 
grants, 'met with no attention;' and, therefore, 
according to Giannon's admission, ' made no im- 
pression.' 

"His infallibility, Pope Innocent the Third, find- 
ing the inefficiency of his gospel as preached by 
Dominic, proclaimed, by his bulls, a crusade 
against the Albigenses. Supported by divine 
aid, his holiness, in the name of the Lord of 
hosts, granted all who should march against the 
Albigensian pestilence, the pardon of sin, the glory 
of martyrdom, and the possession of heaven. 
The pontiff, by special favor and indulgence, gave 
the hero of the cross, if he fell in battle, an imme- 
diate passport, by a short way, to heaven, with- 
out ever touching on purgatory. These rewards 
assembled half a million of holy warriors, com- 
posed of bishops, soldiers, canons, and people 
from Italy, France, and Germany, ready to riot 



. — CHAPTER XI. 

in blood for the honor of God, the good of society, 
the defense of Romanism, and the extinction of 
heresy. 

"This army was led by the earl of Montfort, 
whom ambition and hypocrisy marked for the 
hero of a holy war. The archbishop of Nar- 
bonne, at an early period, painted Montfort's am- 
bition, stratagems, malice, violence, and duplicity. 
But the contemporary historians ascribed his ex- 
ploits to zeal and piety ; while Raymond, count 
of Thoulouse, who was Montfort's rival, and pro- 
tector of the Albigenses, was, on the contrary, 
characterized as a member of the devil, the son 
of perdition, the eldest born of Satan, the enemy 
of the cross, the defender of heresy, and the op- 
pressor of Catholicism. 

" This holy war, during its campaigns, exhib- 
ited a great diversity of battles and sieges. The 
storming of Beziers and Lavaur will supply a 
specimen of the spirit and achievements of the 
crusading army. 

" The city of Beziers was taken by storm in 
1209, and the citizens put to the sword without 
distinction of condition, age, sex, or even religion. 
When the Crusaders and Albigenses were so 
mixed that they could not be discriminated, Ar- 
nold, the papal missionary, commanded the sol- 
diers to ' kill all and God would know his own.' 
Seven hundred were slain in the church. Daniel 
reckons the killed at thirty thousand. Mezeray 
and Velly, as well as some of the original histor- 
ians, estimate the number who were massacred 
at sixty thousand. The blood of the human vic- 
tims, who fled to the churches for safety and were 
murdered by the holy warriors, drenched the 
altars, and flowed in crimson torrents through 
the streets. 

"Lavaur was taken by storm, A. D. 1211. 
Aimeric, the governor, was hanged on a gibbet, 
and Girarda, his lady, was thrown into a well 
and overwhelmed with stones. Eighty gentle- 
men, who had been made prisoners, were slaugh- 
tered like sheep in cold blood. All the citizens 
were mangled, without discrimination, in pro- 
miscuous carnage. Four hundred were burned 
alive, to the extreme delight of the Crusaders. 
One shudders, says Velly in his history of these 
transactions, while he relates such horrors. 

"Languedoc, a country flourishing and culti- 
vated, was wasted by these desolators. Its plains 
became a desert ; while its cities were burned and 
its inhabitants swept away with fire and sword. 
An hundred thousand Albigenses fell, it is said, 
in one day ; and their bodies were heaped to- 
gether and burned. Detachments of soldiery 
were, for three months, despatched in every di- 
rection, to demolish houses, destroy vineyards, 
and ruin the hopes of the husbandman. The 



ANNOTATIONS 

females were defiled. The march of the holt 
warriors was marked by the flames of burning 
houses, the screams of violated women, and the 
groans of murdered men. The war, with all its 
Bangui nar j accompaniments, lasted twenty years, 
and the Albigenses, during this time, were not 
the only sufferers. Three hundred thousand 
crusaders fell on the plains of Lauguedoc, and 
fattened the soil with their blood. 

" All this barbarity was perpetrated in the 
name of religion. The carnage was celebrated 
as the triumph of the Church, the honor of the 
Papacy, and the glory of Catholicism. The Pope 
proclaimed the holy war in the name of the 
Lord. The army of the cross exulted in the 
massacre of Lavaur, and the clergy sung a hymn 
to the Creator for the glorious victory. The as- 
sassins thanked the God of mercy for the work 
of destruction and bloodshed. The soldiery, in 
the morning, attended high mass, and then pro- 
ceeded, during the day, to waste the country and 
murder its population. The assassination of 
sixty thousand citizens of Beziers was accounted, 
says Mariana, 'the visible judgment of heaven.' 
According to Benedict, 'the heresy of Albigen- 
sianism drew down the wrath of God on the 
country of Languedoc' 

" The crusaders were accompanied with an- 
other engine of horror and inhumanity. This 
was no less than the infernal inquisition. The 
inventor of this inquisition, according to Benedict, 
was Dominic, who was also the first Inquisitor- 
General. The historian, indeed, seems doubtful 
whether the benevolent and Christian idea sug- 
gested itself first to Dominic or to Innocent, to 
the saint or to the pontiff. But Dominic first 
mentioned it to Arnold. The saint also estab- 
lished, as agents of this tribunal, a confraternity 
of knights, whom he called the militia of jesus. 
These demons of destruction, these fiends of blood, 
the blasphemer had the effrontery to represent as 
the warriors of the Captain of Salvation. Greg- 
ory IX, in more appropriate language, styled 
the knights the militia of dominic. These, in 
Italy, were called the knights of the Iuquisi- 
tion, and in Spain, the familiars of the holy 
office. 

" Benedict is quite out of temper with some his- 
torians, who would rob Dominic of the glory of 
being the first inquisitor, and who bestow that 
honor on Rodolf, Castelnau, and Arnold. The 
invention of the holy office, and the title of Inqui- 
sitor-General, in this author's opinion, crowns his 
hero with immortal renown. The historian of 
Waldensiatiism, therefore, has eternalized his 
patron's name, by combining it with an institu- 
tion erected for human destruction, associated 
with scenes of blood, and calculated to awaken 



. — CHAPTER XI. 

horror in every mind which retains a single sen- 
timent of humanity. 

" Dominic, it must be granted, was well quali- 
fied for his office. He possessed all that impreg- 
nable cruelty, which enabled his mind to soar 
above every feeling of compassion, and to extract 
pleasure from scenes of torture and misery. The 
torments of men, or at least, of heretics, were his 
enjoyment. The saint, in satanic and unsated 
malignity, enjoyed the spectacle of his victim's 
bleeding veins, dislocated joints, torn nerves, and 
lacerated limbs, quivering and convulsed with 
agony. 

"Proofs of his inhumanity appeared, in many 
instances, in the holy war, and in the holy office. 
During the crusade against the Albigenses, though 
a pretended missionary, he encouraged the holy 
warriors of the cross in the work of massacre and 
murder. He marched at the head of the army 
with a crucifix in his hand ; and animated the 
soldiery to deeds of death and destruction. This 
was the way of disseminating Dominic's Gospel. 
The cross, which should be the emblem of peace 
and mercy, became, in perverted application, the 
signal of war and bloodshed ; and the professed 
apostle of Christianity preached salvation by the 
sword and the inquisition. 

" The holy office, as well as the holy war, 
showed Dominic's cruelty. The Inquisition, in- 
deed, during his superintendence, had no legal 
tribunal ; and the engines of torment were not 
brought to the perfection exhibited in modern 
days of Spanish inquisitorial glory. But Domi- 
nic, notwithstanding, could, even with his bun- 
gling machinery, and without a chartered estab- 
lishment, gratify his feelings of benevolence in all 
their refinement and delicacy. Dislocating the 
joints of the refractory Albigensian, as practiced 
in the Tolosan Inquisition, afforded the saint a clas- 
sical and Christian amusement. This kind of oper- 
ation he performed, by ' suspending his victim by 
a cord affixed to his arms that were brought be- 
hind his back, which, being raised by a wheel, 
lifted off the ground the suspected Waldensian, 
man or woman, who refused to confess, till forced 
by the violence of torture.' Innocent commissioned 
Dominic to punish, not only by confication and 
banishment, but also with death ; and, in the 
execution of* his task, he stimulated the magis- 
tracy and populace to massacre the harmless pro- 
fessors of Waldensianism. 'His saintship, by 
words and miracles, convicted a hundred and 
eighty Albigenses, who were, at one time, com- 
mitted to the flames. 

" Such was the man or monster, who, to the 
present day, is a full length saint in theRomai 
calendar. The miscreant is an object of worship 
in the popish communion. The lioman breviary 



192 



ANNOTATIONS. — CHAPTER XI. 



lauds 'hi? merits and doctrines which enlight- 
ened the Church, his ingenuity and virtue which 
overthrew the Tolosan heretics, and his many 
miracles, which extended even to the raising of 
the dead.' The Roman missal, having eulogized 
his merits, prays for 'temporal aid through his 
intercession.' The holy infallible Church, in this 
manner, prefers adoration to the canonized Domi- 
nic, who was the first Inquisitor-General, and 
one of the greatest ruffians that ever disgraced 
humanity. 

" The Inquisition was first established in Lan- 
guedoc. The Council of Toulouse, in 1229, ap- 
pointed a priest and three laymen, to search for 
the partisans of heresy. The synod of Alby, in 
1254, commissioned a clergyman and a layman to 
engage in the same odious task ; and this com- 
mencement constituted this infernal institution in 
its infancy. The tribunal afterward received va- 
rious alterations and fresh accessions of power, 
till, at length, it was authorized in Spain, Portu- 
gal, and Goa, to try the suspected, not only for 
heresy, but also for blasphemy, magic, sorcery, 
witchcraft, infidelity, and Judaism, and to punish 
the convicted, with infamy, imprisonment, galley- 
slavery, banishment, outlawry, confiscation of 
property, and consignment to the flames in an act 

of FAITH. 

" The holy office admitted all kinds of evi- 
dence. Suspicion alone would subject its object to 
a long course of imprisonment in a dungeon, far 
from all intercourse with friends or society. A 
malefactor or a ehild was allowed to be a witness. 
A son might depose against his father, or a wife 
against her husband. The accuser and the accu- 
sation were equally unknown to the accused, who 
was urged by the most treacherous means to dis- 
cover on himself. His feelings, in the mean 
time, were horrified by a vast apparatus of cross- 
es, imprecations, exorcisms, conjurations, and 
flaming piles of wood, ready, to consume the 
guilty. 

" The kack, in defect of evidence, was applied. 
The accused, whether man or woman, was, in 
defiance of all decency, stripped naked. The 
arms, to which a small hard cord was fastened, 
were turned behind the back. The cord, by the 
action of a pulley, raised the sufferer off his feet, 
and held him suspended in the air. The victim 
of barbarity was several times let fall, and raised 
with a jerk, which dislocated all the joints of his 
arms ; whilst the cord by which he was suspend- 
ed, entered the flesh and lacerated the tortured 
nerves. Heavy weights were frequently, in this 
case, appended to the feet, and when the prisoner 
was raised from the earth by the arms, strained 
the whole frame, and caused a general laxation 
of the whole system. The cord was sometimes 



twisted round the naked arms and legs, till it 
penetrated to the bone through the ruptured flesh 
and bleeding veins. 

" This application of the rack, without evi- 
dence, caused many to be tortured who had never 
committed the sin of heresy. A young lady, who 
was incarcerated in the dungeon of the Inquisi- 
tion at the same time with the celebrated Bohor- 
quia, will supply an instance of this kind. This 
victim of inquisitorial brutality, notwithstanding 
her admitted attachment to Romanism, endured 
the rack till all the members of her body were rent 
asunder by the infernal machinery of the holy 
office. An interval of some days succeeded, till 
she began, notwithstanding such inhumanity, to 
recover. She was then taken back to the inflic- 
tion of similar barbarity. Small cords were 
twisted round her naked arms, legs, and thighs, 
till they cut through the flesh to the bone, and 
blood, in copious torrents, streamed from the 
lacerated veins. Eight days after, she died of 
her wounds, and was translated from the dun- 
geons of the Inquisition to the glory of heaven. 

"The celebrated Orobio endured the rack for 
the sin of Judaism. His description of the trans- 
action is frightful. The place of execution was a 
subterranean vault lighted with a dim lamp. His 
hands and feet were bound round with cords, 
which were drawn by an engine made for the 
purpose, till they divided the flesh to the excori- 
ated bone. His hands and feet swelled, and 
blood burst in copious effusion, from his nails as 
well as from his wounded limbs. He was then 
set at liberty, and left Spain, the scene of perse- 
cution and misery. 

" The convicted were sentenced to an ACT of 
FAITH. The ecclesiastical authority transferred 
the condemned to the secular arm, and the clergy 
in the meantime, in mockery of mercy, suppli- 
cated the magistracy in a hypocritical prayer, to 
show compassion to the intended victim of bar- 
barity. But the magistracy, who, through pity, 
should have deferred the execution, would, by the 
relentless clergy, have been compelled by excom- 
munication to proceed in the work of death. The 
heretic, dressed in a yellow coat, variegated with 
pictures of dogs, serpents, flames, and devils, was 
then led to the place of execution, tied to the 
stake, and committed, amid the joyful acclama- 
tions of the populace, to the flames. Such has 
been the death of myriads. Torquemada, on 
being made Inquisitor-General, burned alive, to 
signalize his promotion to the holy office, no less 
than two thousand of those ' sons of heresy.' 

" The Inquisition, in all its horrors, was founded 
and fostered by the whole Romish Church or 
popish hierarchy. Several popish kingdoms 
indeed deprecated and expelled this enemy of 



ANNOTATIONS 

religion and man. The only places in which this 
tribunal, prior to the Reformation, obtained a per- 
manent establishment, were Lauguedoc, and in 
modern times, Spain, Portugal, and Goa. The 
holy office, with all its apparatus of inqusitors, 
qualificators, familiars, jailors, dungeons, racks, 
and other engines of torture, was driven, with 
indignation and ignominy, out of the Nether- 
lands, Hungary, France, Germany, Poland, and 
eveu Italy. The Neapolitans and Romans ex- 
pelled the inhuman nuisance with determined 
resolution. Spain itself, notwithstanding its red- 
hot persecutions, witnessed a scene of a similar 
kind. The citizens of Cordova, on one occasion, 
rose in insurrection against this infernal tribunal, 
stormed the palace of the Inquisition, pillaged its 
apartments, and imprisoned the jailor. 

" All this opposition, however, was the work, not 
of the priesthood, but of the people. The populace 
dreaded its horrors, deprecated its cruelty, and 
therefore prevented its establishment. The clergy, 
on the contrary, have, with all their influence, 
encouraged the institution in all its inhumanity. 
The Pope, and the prelacy, who, in the Romish 
system, are the church, and possess infallibility, 
have, with the utmost unanimity, declared in 
favor of the holy office. No Roman pontiff or 
popish council has ever condemned this foul blot 
on pretended Catholicism, this gross insult on 
reason and man. 

"The Inquisition, beyond all other institutions 
that ever appeared in the world, evidences the 
deepest malignancy of human nature. Nothing, 
in all the annals of time, ever exhibited so ap- 
palling and hateful a view of fallen and degener- 
ate man, demoralized to the lowest ebb of perver- 
sity by Romanism and the popedom. No tribu- 
nal, equally regardless of justice and humanity, 
ever raised its frightful form in all the dominions 
of Heathenism or Mahometanism, Judaism or 
Christianity. The misanthropist, in the contem- 
plation of the holy office, may find continual and 
Unfailing fuel for his malevolence. He may see, 
in its victim, the wretchedest sufferer that ever 
drained the cup of misery; and in the inquisitor, 
the hatefullest object, Satan not exempted, that 
ever defiled or disgraced the creation of God. 
No person, in a future world, would own an in- 
quisitor, who dies in the spirit of his profession, 
but the devil, and no place would receive him but 
hell. 

" Such is a faint view of the persecutions which 
distracted Christendom, from the accession of 
Constantine till the era of the Reformation. The 
third period occupies the time which intervened 
between the Reformation and the present day. 
This long series of years displays great variety. 
Its commencement was marked by persecution, 
25 



. — CHAPTEE XI. 193 

which was afterwards repressed by the diffusion 
of letters, the light of Revelation, and the influ- 
ence of Protestantism. 

"The popish clergy and kings wielded the civil 
and ecclesiastical power against the Reformation, 
during its rise and progress. The whole Romish 
hierarchy, through the agency of theologians, 
popes, and councils, labored in the work of per- 
secution. The theologians and historians, who 
have prostituted their pen for the unworthy pur- 
pose, have been many. From this multitude may 
be selected Benedict, Mariana, Bellarmine, Dens, 
the college of Rheims, and the universities of 
Salamanca and Valladolid. 

" Benedict the Dominican, in his history of the 
Albigenses, approves of all the inhumanity of the 
holy office and the holy wars. The inquisitor 
and the crusader are the themes of his unqualified 
applause. Mariana the Jesuit, in his history of 
Spain, has, like Benedict, eulogized persecutions 
and the Inquisition ; though these, he admits, 'are 
innovations on Christianity.' The historian re- 
commends ' fire and sword, when mild means are 
unavailing and useless. A wise severity, in such 
cases, is the sovereign remedy.' 

" Bellarmine's statements, as well as those of 
Dens, on this subject, are distinguished by their 
ridiculousness and barbarity. He urges, in the 
strongest terms, the eradication of heretics, when 
it can be effected with safety. Freedom of faith, 
in his system, tends to the injury of the individual 
and of society ; and the abettors of heterodoxy 
therefore are, for the honor of religion, to be 
delivered to the secular arm and consigned to the 
flames. The cardinal would burn the body for 
the good of the soul. The prudent Jesuit, how- 
ever, would allow even the advocates of heresy to 
live, when, owing to their strength and number, 
an appeal to arms would be attended with danger 
to the friends of orthodoxy. The apostles, he 
contends, ' abstained from calling in the secular 
arm only because there were, in their day, no 
Christian princes.' This, in all its horrors, he 
represents as the common sentiment of all the 
patrons of Catholicism. His arguments, in favor 
of his system, are a burlesque on reason and 
common sense. Dens, patronized by the Romish 
clergy in Ireland, follows Bellarmine. He would 
punish notorious abettors of heresy with confis- 
cation of property, exile, imprisonment, death, 
and deprivation of Christian burial. 'Such falsi- 
fiers of the faith and troublers of the community,' 
says the precious divine, 'justly suffer death in 
the same manner as those who counterfeit money 
and disturb the state.' This, he argues, from the 
divine command to slay the Jewish false prophets, 
and from the condemnation of Huss in the Coun- 
cil of Constance. 



194 ANNOTATIONS, 

" The college of Rheims commended the same 
remedy. These doctors, in their annotations, 
maintain that the good should tolerate the wicked 
when, in consequence of the latter's strength, pun- 
ishment would be attended with danger. But 
heresy, or any other evil, when its destruction 
could be effected with safety, should, according 
to this precious exposition, be suppressed and its 
authors exterminated. Such is the instruction 
conveyed in a popular commentary on the Gospel 
of peace and good-will to man. The university 
of Salamanca followed the college of Rheims. 
The doctors of this seminary, in 1603, maintained 
' the Roman pontiff's right to compel, by arms, 
the sons of apostasy and the opponents of Catholi- 
cism.' The theory taught at Salamanca was also 
inculcated by the professors of Yalladolid. 

" These are a few specimens of the popish 
divines who have abetted the extirpation of heresy 
by violence and the Inquisition. The list might 
be augmented to almost any extent. Immense 
indeed is the number of Romish doctors who, in 
the advocacy of persecution, ' have wearied elo- 
quence and exhausted learning.' 

" Pontiffs, as well as theologians, have enjoined 
persecution. This practical lesson has, for a 
thousand years, been uniformly taught in the 
school of popedom. The viceroys of heaven 
have, for this long succession of ages, acted on 
the same satanic system." 

[V. 11. And after three days and an half 
the spirit of life from God entered into them, and 
they stood upon their feet, and great fear fell upon 
them which saw them] — The three days and an 
half are to be understood here, as in the ninth 
verse above, as three times and a half ; or twelve 
hundred and sixty days, each day to represent a 
year of common time. Three days and an half 
are equal to three years of years and an half; 
or three times 360 years and 180 years ; as 360 
years is a prophtio time, and 180 years an half 
time, so by adding 360+360-1360+180=1260 
years of common time. 

The period when these witnesses began to be 
clothed in sackcloth, and the holy city began to be 
trodden down by the Great City, is to be dated 
A. D. 363, at the time Church and State union be- 
gan under the Roman emperor and pontiff Con- 
stantine the great / and the date at which this 
period ends, is A. D. 1563. This was the year in 
which the Council of Trent announced her deci- 
sions ; and Papists and Protestants were more 
widely separated than ever before ; in this year 
Protestants stood up more independently than at 
any former period. 

It is true, the morning had been dawning for 
an hour, and the horrid deformity of pontifical 
Romanism had been clearly seen by good men 



— CHAPTER XI. 

even before the days of Luther ; and it would 
seem that, under Divine Providence, it was Lu- 
ther's work to call and fx public attention upon 
this most ruinous system, which he did with the 
Spirit of life from God, and with a wisdom and 
power which his enemies could not gainsay or 
resist. He directed the forces against the great 
city, which have sapped its foundations, and ap- 
plied the torch of truth, the testimony of the two 
witnesses, to consume its labor of ages and leave 
it in everlasting ruins. 

" On the morning of the 10th day of December, 
1520, the inhabitants of Wittemberg, in Germany, 
were aroused and filled with amazement by the 
breaking out of a great conflagration at the east 
gate of the city. The intelligence of this confla- 
gration at once spread as on the wings of the 
wind, and wherever it came it no less aroused 
and amazed the world. It was but the emblem 
of a greater conflagration which had then broken 
out, and which has continued to burn to this day, 
and which is destined still to burn with fiercer 
flames, until Babylon the Great is utterly burned 
with fire by the avenging judgment of her 
almighty Judge. From that day to this, intense 
efforts have been made to extinguish the mighty 
conflagration. The great fire company of the 
Jesuits was formed for this especial end, and have 
labored manfully, but in vain. It still burns, 
and will burn till the avenging judgment of God 
is completed. 

" Not least of all does the conflagration rage in 
this land. The very fundamental principles of 
our civil and religious institutions are devouring 
fire to the great Babylon ; for which reason earn- 
est efforts are now made to quench their fiery 
energy. But all shall be in vain. 

" But let us draw near and consider the burn- 
ing in Wittemberg. Of it we find the following 
authentic account : ' This 10th day of December, 
in the year 1520, at the ninth hour of the day, 
were burned at Wittemberg, at the east gate, near 
the Holy Cross, all the Pope's books, the De- 
cree, the Decretals, the Extravagante of Clement 
VI, Leo Xth's last Bull, the Angelic Sum, Eck's 
Ghrysoprasus, and some other works of Eck and 
Emser. Is not this new V 

" What was this last bull of Leo X ? It was the 
bull of excommunication of one Martin Luther. 
What had he done? He had, in the year 1517, 
seriously interfered with the trading operations 
of the Great Corporation in the sale of indulgences 
for the professed purpose of building St. Peter's 
Church at Rome. When called to account, he 
had refused to retract what he had said. When 
called on to dispute, he had refused to be beaten 
in an argument. When the authority of the Pope 
was quoted against him, he had dared to call in 



ANNOTATIONS.— CHAPTER XI. 



195 



question that authority, as of modern origin. 
When the forged decretals were quoted against 
him. though at first silenced, not knowing them 
to be forged, he at last discovered, the imposture 
and dared to denounce the Pope and his forge- 
ries. "When pressed by the authority of councils, 
he dared to declare that couueils were not infalli- 
ble, and, had erred, and that the Bible alone was 
infallible. He had dared, moreover, to appeal to 
the German princes to arouse themselves and resist 
the usurpations and aggressions of the Pope. He 
had dared to assail the celibacy of the clergy, and 
the Pope's temporal, as well as his spiritual mon- 
archy, and to demand that all things should be 
reduced to order according to the word of God 
and the testimony of history. 

" This, in brief, was what Martin Luther had 
done ; and in truth it would seem to have been 
enough, if there were any virtue in bulls, to call 
for one of the most roaring kind and the most 
terrific energy. Accordingly it came ; and we 
have seen its reception by Luther, and its doom. 

" But the burning of the bull was not the most 
significant part of the proceeding. With it were 
burned the forged decretals and the canon law. As- 
tonishing audacity ! So, then, the very foundations 
of Babylon the Great are utterly burned with fire. 

"Who, then, had the courage, at that age and 
in those circumstances, to do that deed ? I an- 
swer, it was not by the courage of man that it 
was done, but by the courage of God. Nor did 
it express human passion. It was but an outward 
manifestation of the righteous judgment of the 
invisible yet present and avenging God. 

" When Luther began, he had not the remotest 
conception of the issue to which he should come. 
He believed in his heart that the Pope had, by 
the will of God, supreme authority in the Church. 
He trembled, step by step, as he encountered 
those deep-rooted prejudices, which had enslaved 
him as well as the rest of Europe. But God 
would not let him rest. His word was in him 
like a fire in his bones as truth after truth was 
revealed to him ; and he was weary with forbear- 
ing and could not stay. God, too, who fits his 
instruments for his work, had fitted him to en- 
counter the men and the system with whom he 
had to deal. They were impudent, and stiffnecked, 
and hard-hearted, and rebellious ; but God made 
his face strong against their faces and his fore- 
head strong against their foreheads. As an ada- 
mant, harder than a flint, he made his forehead 
against their impudence and audacity. 

. " When our souls have been filled with indig- 
nation, in view of the inconceivable abominations 
and atrocious slaughters of the Papacy, it is a 
joy to find that God has at length given to one 
man energy and courage, by words and by acts, 



to express the indignation of God. A brief ac- 
count of the conflagration at Wittenberg has been 
given in the words of Luther himself. Let us now 
draw near and take a more full view of the scene 
as depicted by D'Aubigne : — 

" On the 1.0th of December, 1515, a placard was 
posted on the walls of the University of Witten- 
berg, inviting the professors and students to bo 
present at nine o'clock in the morning at the east- 
ern gate, near the Holy Cross. A great number 
of doctors and students assembled; and Luther, 
walking at their head, conducted the procession 
to the appointed place. How many burning piles 
has Rome erected during the course of ages ! 
Luther resolves to make a better application of 
the great Roman principle. It is only a few old 
papers that are about to be destroyed ; and fire, 
thinks he, is intended for that purpose. A scaf- 
fold has been prepared. One of the oldest mas- 
ters of arts set fire to it. As the flames rose high 
into the air the formidable Augustine, wearing 
his frock, approached the pile, carrying the 
Canon Law, the Decretals, the Clementines, the 
Papal Extravagants, some writings by Eck and 
Emser, and the Pope's Bull. The decretals hav- 
ing been first consumed, Luther held up the bull 
and said, " Since thou hast vexed the Holy One 
of the Lord, may everlasting fire vex and consume 
thee !" He then flung it into the flames. Never 
had war been declared with greater energy and 
resolution. After this Luther calmly returned to 
the cit} T ; and the crowd of doctors, professors, 
and students, testifying their approval by loud 
cheers, re-entered Wittenberg with him. ' The 
decretals,' said Luther, ' resemble a body whose 
face is meek as a young maiden's, whose limbs 
are full of violence like those of a lion, and whose 
tail is filled with wiles like a serpent. Among 
all the laws of the Popes, there is not one word 
that teaches ns who is Jesus Christ.' 'My ene- 
mies,' said he on another occasion, ' have been 
able, by burning my books, to injure the cause 
of truth in the minds of the common people, and 
destroy their souls ; for this reason I consumed 
their books in return. A serious struggle has 
just begun. Hitherto I have been only playing 
with the Pope. I began this work in God's name ; 
it will be ended without me and my might. If 
they dare burn my books, in which more of the 
Gospel is to be found (I speak without boasting) 
than in all the books of the Pope, lean with much 
greater reason burn theirs, in which no good can 
be discovered.' 

" Luther had re-entered Wittenberg. On the 
morrow the lecture room was more crowded than 
usual. All minds were in a state of excitement ; 
a solemn feeling pervaded the assembly ; they 
waited, expecting an address from the doctor. 



— CHATTER XI. 



196 ANNOTATIONS. 

He lectured on the Psalms — a course that he had 
commenced in the month of March in the preced- 
ing year. Having finished his explanations, he 
remained silent a few minutes, and then con- 
tinued, energetically, ' Be on your guard against 
the laws and statutes of the Pope. I have burned 
his decretals ; but this is merely child's play. It 
is time and more than time that the Pope were 
burned ; that is, (explaining himself immedi- 
ately,) the See of Rome, with all its doctrines and 
abominations.' Then, assuming a more solemn 
tone, he added, ' If you do not contend with your 
whole heart against the impious government of 
the Pope, you cannot be saved. Whoever takes 
delight in the religion and worship of Popery, 
will he eternally lost in the world to come.' 

"' If you reject it,' continued he, 'you must 
expect to incur every kind of danger, and even to 
lose your lives. But it is far better to be exposed 
to such perils in this world than to keep silence. 
So long as I live I will denounce to my brethren 
the sore and the plague of Babylon, for fear that 
many who are with us should fall back like the 
rest into the bottomless pit.' 

" We can scarcely imagine the effect produced 
on the assembly by this discourse, the energy of 
which surprises us. ' Not one among us,' adds 
the candid student who has handed it down, k un- 
less he be a senseless log of wood, (as all the pa- 
pists are, he says, parenthetically,) doubts that 
this is truth, pure and undefiled. It is evident to 
all believers that Luther is an angel of the living 
God, called to feed Christ's wandering sheep with 
the word of God.' 

" Here we have beyond all doubt the judgment 
of God, uttered by one of his servants whom he 
had raised up and qualified to engage in the great 
work, upon which the interests of the Church, and 
the world, and the glory of God were suspended. 

" He had prepared the way for the work, by 
the removal of the seat of the Papacy to Avignon, 
in France, after the death of Boniface VIII, and 
by the great and terrible schism that followed 
Boon after it was removed again to Rome. For 
fifty years there were two rival lines of popes, 
each anathematizing the other, and denouncing 
each others's crimes with about equal truth. Eu- 
rope was nearly equally divided between them ; 
and, as Bounechose says, 'the nations that were 
subject to the Pope, and bent the knee before this 
new divinity, knew not where to find their 
idol.' Though the Council of Constance healed 
the schism, it did not obliterate from the mind of 
Europe the questionings to which it gave rise. 
And as the arrogance, and rapacity, and immo- 
rality of the court of Rome increased, kings and 
people were so alienated, that, when Luther 
burned the Pope's bull, the Pope could not induce 



the secular powers to burn him; and soon one 
half of Europe was in open revolt against the 
papal corporation. 

" From that day to this, the conflagration has 
gone on in different parts of the great city. In 
some parts it has been, for a time, extinguished 
by torrents of blood. But it is a fire kindled by 
God, the Omnipresent, the Almighty. Before it 
can be quenched, God must be dethroned." 

[V. 12. And they heard a great voice from 
heaven saying unto them, Come up hither. And 
they ascended up to heaven in a cloud ; and their 
enemies beheld them] — In my humble judgment, 
Martin Luther is the embodiment of this voice 
from heaven ; and his loud voice was heard, as 
an angel from heaven, calling upon the people of 
God to come out of the great city, forsake spirit- 
ual Sodom, and disavow allegiance to its Egyp- 
tian taskmasters. And his great voice was heard 
especially at the Diet of Worms, when, in the 
presence of two hundred and five crowned and 
mitered heads, besides that of more than ten 
thousand of his own countrymen, who were as- 
sembled on the occasion, he paused after com- 
pleting his defense, in showing the corruptions of 
the Papacy and advocating pure and undefiled 
Christianity, having God for its author, truth for 
its matter, and the salvation of man for its object ; 
he invited all to come to the pure fountain of 
truth, and forsake the bitter waters of Sodom — 
to leave the pontifical corporation, the great city, 
and take their stand upon the foundation of eternal 
truth — to take God's word as the only rule, and 
sufficient rule, of their faith and practice. It was 
then he uttered that memorable sentence, respect- 
ing the Bible, which electrified all Germany and 
set the foundation of the papal mountains on fire. 
It was then he laid down the Bible as the corner- 
stone of God's spiritual house, and said, "Come 
up hither," — all ye living stones, disallowed indeed 
of men, but chosen of God, to be built together 
into a holy temple. " Here I take my stand ; I 
can not conscientiously act otherwise ; God help 
me. Amen." 

Then it was that the Spirit of life, from God, 
entered into them ; for God's word is spirit and 
life — the means of spiritual and eternal life — and 
they stood upon their feet, and great fear fell 
upon them which saw them. It was then quietly, 
like the invisible atoms of water, that they arose 
from the sloughs of Romanism into a visible 
cloud of witnesses for the truth ; and from which 
the refreshing showers of purity, truth, and right- 
eousness have rained down upon the nations. 

" These observations show the unity of Protest- 
antism, as well as the folly of Popery. But the 
antiquity of Romanism has, by its partisans, been 
contrasted with the novelty of Protestantism. 



ANNOTATIONS. 

Popery, in the language of its advocates, is the 
offspring of antiquity ; but Protestantism, the 
child of the Reformation. The one originated 
with the first heralds of the Gospel ; but the other 
with Luther and Calvin. 

" Antiquity, however, in the abstract, is no 
criterion of truth. Superstition is nearly as old 
as religion, and originated in the remotest period 
of time, in the darkness and profanity of the an- 
tediluvian world. Indian Braminism existed 
long antecedent to Italian Popery. Christianity 
was preceded by Judaism and Paganism, and the 
Christian revelation by the Grecian and Roman 
mythology. 

" The truths of the Gospel, however, must, it 
is granted, have been known and professed from 
its original promulgation ; and the Christian 
Church has existed from the commencement of 
the Christian era. The Gospel was proclaimed 
and a church planted by their Divine Author. 
The apostolic heralds, commissioned by his im- 
mediate authority, disseminated evangelical truth 
and enlarged the Christian society. This sys- 
tem continued for some time in all its original 
purity, unmixed with the muddy influx of human 
lolly and superstition. The friends of Protest- 
antism, therefore, should be prepared to show that 
their religion is no novelty ; but existed from the 
origination of Christianity, and before the Papacy 
or the Reformation. 

" Protestantism comprises three things. These 
are the Name, the Faith, and the Church, or, in 
other terms, the Appellation, the Profession, and 
the People. The name, all admit, is in this ac- 
ceptation, a novelty, which originated in the six- 
teenth century and as late as the days of Luther. 
The patrons of the Reformation in Germany pro- 
tested, in 1529, against the unjust decision of the 
Diet of Spires, and in consequence, were called 
Protestants. An old institution, therefore, came 
to be distinguished by a new appellation. Pro- 
testantism, in its modern and ecclesiastical appli- 
cation, began to siguify Christianity. 

" But changing a sign does not change the 
signification. Britain, according to the ancient 
appellation, is now called England, without any 
change in the territory. The ancients called that 
Iiibernia which the moderns call Ireland. France 
was formerly named Gaul, and Columbia lately 
Terra Firma ; whilst these divisions of the Euro- 
pean and American continents, notwithstanding 
their new designations, remain the same. Boni- 
face III was not transubstantiated into an- 
other man, when, according to Baronius, he as- 
sumed the new appellation of Universal Bishop. 
The modern Popes, on their elevation to the 
papal chair, change their names ; but, as all con- 
less, retain their identity. Catholicism, accord- 



— CHAPTER XI. 297 

ing to the primitive designation, began in this 
manner to be denominated Protestantism, for the 
purpose of distinguishing the simplicity of Chris- 
tianity from the superstition of Romanism. 

" But the name, in itself, is unimportant. The 
sign is nothing compared with the signification. 
The antiquity of the Protestant Faith is easily 
shown. The theology of the Reformed is found in 
the Bible, in the Fathers, in the primitive creeds, 
and in the early councils. Protestantism is con- 
tained in the word of God. The sacred volume 
is the great repository of the Reformed faith. The 
religion, therefore, which is written with sun- 
beams in the New Testament, the earliest monu- 
ment of Christianity, the great treasury of revealed 
truth, can not with any propriety, be denominated 
a novelty. The truths of Revelation and the the- 
ology of Protestantism, are contained in the early 
Fathers. These authors indeed, according to the 
usual reckoning, include a vast range. The ec- 
clesiastical writers, from Clemens to Bernard, 
from the bishop of Rome to the monk of Clair- 
vaux, comprising a period of eleven hundred 
years, have been denominated Fathers. Their 
works, immediately after the Council of Nice, 
began to be infected with Popery. Each suc- 
ceeding author, in each following age, added to 
the gathering mass of error. Superstition accu- 
mulated. The filth and mud of Romanism col- 
lected, till the system of delusion, or " the Man 
of Sin," in all his dimensions, was completed. 
The post-Nicene Fathers, therefore, may, with 
safety and without regret, be consigned to the 
Vatican, to rust or rot with the lumber and le- 
gends of a thousand years. 

" But the ante-Nicene Fathers exhibit a view of 
Protestantism, in all its grand distinctions and in 
all its prominent traits. These, too, it must be 
observed, were uninspired and fallible, and there- 
fore, display no unerring standard of truth. Many 
things contained in their works are exploded both 
by the Romish and Reformed, such as the Mil- 
lenium, the administration of the Lord's Supper 
to infants, and the subterranean repository of 
souls from death till the resurrection. The errors 
and ignorance of the Fathers have been acknowl- 
edged by Erasmus and Du Pin, the friends of 
Romanism. The ancient commentators, says 
Erasmus, such as Origen, Basil, Gregory, Atha- 
nasius, Cyril, Chrysostom, Jerome, and Augus- 
tine, ' were men subject to failings, ignorant in 
some things and mistaken in others.' Du Pin 
makes a similar concession. Some errors, says 
the Parisian Doctor, were frequent in the first 
ages, which have since been rejected. The 
ancients, he grants, varied in terms and in cir- 
cumstantials, though they agreed in essentials. 
The errors, however, of the ante-Nicene Fathers, 



108 



ANNOTATIONS. — CHAPTER XI. 



which were many, were not the errors of Roman- 
ism. The ecclesiastical productions of three hun- 
dred years after the commencement of the Chris- 
tian era, teach, in the main, the principles of 
Protestantism. 

" The Reformed also recognised the three pres- 
tine creeds. The Apostolic, the Nicene, and the 
Athanasian formularies of belief were adopted by 
the patrons of Protestantism, and have been dis- 
tinguished by their general reception in Christen- 
dom. The confessions of Irenseus, Origen, Ter- 
tullian, Cyprian, Gregory, and Lucian, as well as 
those of Jerusalem, Aquileia, and Antioch, which 
still remain, though less known, are equally ortho- 
dox. All these agree, in substance, with the con- 
fessions issued immediately after the Reforma- 
tion, and believed by all genuine Protestants to 
the present clay. 

" The doctrinal definitions of the first six general 
councils, which were held at Nice, Ephesus, Chal- 
cedon, and Constantinople, have been adopted 
into the Reformed theology. The ISTicene, and 
Byzantine council declared the divinity of the Son 
and Spirit, in opposition to Arianism and Mace- 
donianism. The Ephesian, Chalcedonian, and 
Byzantine synods taught the unity of the Son's 
person and the duality of his nature and will, in 
contradistinction to Nestorianism, Eutychianism, 
and Monothelitism. All these promulgated the 
principles of Protestantism, and are lasting monu- 
ments of its antiquity. 

" A person being asked where Protestantism 
was before the Reformation, replied by asking in 
turn, where the inquirer's face was that morning 
before it was washed. — The reply was just. Dirt 
could constitute no part of the human counte- 
nance ; and washing, which would remove the 
filth, could neither change the lineaments of the 
human visage nor destroy its identity. The fea- 
tures by the cleansing application, instead of 
alteration, would only resume their natural ap- 
pearance. The superstition of Romanism, in 
like manner, formed no part of Christanity ; and 
the Reformation, which expunged the filth of 
adulteration, neither new modeled the form, nor 
curtailed the substance of the native and genuine 
system. The pollutions of many ages, indeed, 
were dismissed ; but the primitive constitution 
remained. The heterogeneous and foreign accre- 
tions which might be confounded but not amalga- 
mated with the primary elements, were exploded : 
and deformity and misrepresentation gave place 
to simplicity and truth. Popery may be compared 
to a field of wheat overrun with weeds. The 
weeds, in this case, are only obnoxious intruders 
which injure the useful grain. The wheat may 
remain and advance to maturity with accelerated 
vegetation, when the weeds, which impede its 



growth, are eradicated. The superstition of 
Romanism, in the same manner, like an exotic 
and ruining weed, deformed the Gospel, and 
counteracted its utility. The Reformers, there- 
fore, zealous for the honor of religion and truth, 
and actuated with the love of God and man, 
proceeded with skill and resolution, to separate 
Popish inventions from Divine revelation, and 
exhibited the latter to the admiring world in all 
its striking attraction and symmetry. 

" But nothing, perhaps, presents a more strik- 
ing image of Popery than a person laboring under 
a dreadful disorder ; while the same person, 
restored to vigorous health, will afford a lively 
emblem of Protestantism. The malady, let it 
be supposed, has deranged the whole animal 
economy. Appetite and strength fail, and are 
succeeded by languor and debility. The disease, 
which works within, appears in all its disgusting 
effects on the exterior, and produces emaciation, 
paleness, swelling, ulceration, tumor, and abscess. 
The whole frame in consequence, exhibits a mass 
of deformity. The patient, in this state, affords 
a striking picture of Popery. But a physician, 
in the meantime, exerts his professional skill. 
Medical applications arrest the progress of dis- 
ease, and renovate the functions of the whole 
human system. Every protuberance, excrescence, 
suppuration, and pain is removed by unsparing 
application of the lancet, regimen, medicine, and 
aliment. The blood, in reviving streams, begins 
to flow with its usual velocity, and the pulse, in 
healthy movements, to beat with its accustomed 
regularity. Debility and decay give place to 
vigor, bloom, and beauty. The healthy sub- 
ject, in this state, presents a portrait of Protestant- 
ism ; and the Reformers acted the part of the 
physician. Religion, by their skillful exertions, 
was divested of the adventitious and accumulated 
superadditions of a thousand years, and restored 
to its native purity, flourishing in health, invigor- 
ated with strength, and adorned with beauty. A 
patient, however, does not, on the return of health, 
become another person or lose his identity : 
neither does Christianity, when reduced to its 
original state, change its nature or become a 
novelty. 

"The faithful existed at the earliest period, ay 
well as the faith ; and the people, as well as the 
profession. The Churches unconnected with the 
Romish, and rejecting the most obnoxious abomi- 
nations of Popery, or professing, in all the grand 
leading truths, the principles of Protestantism, 
were, from the primitive times, numerous and 
flourishing. These were the Waldensians, the 
Greeks, the Nestorians, the Monophysites, the 
Armenians, and the Syrians. 

" Western, or European Christendom, was the 



ANNOTATION S— CHAPTER XI. 



199 



theater of Waldcnsianism. The patrons of this 
System were distinguished by various appella- 
tions ; but the principal branches of this stock 
were Waldensianism, Albigensianism, and Wick- 
liffism. These, however, though called by several 
names, had one common origin and one common 
faith — the faith of Protestantism. 

" Albigensianism, indeed, has often been ac- 
cused of Manicheanism and Arianism. Calumny 
of this kind has been very common, from the 
popish pen of misrepresentation, against this per- 
secuted denomination of Christians. But the 
imputation is unfounded, and has been refuted by 
Perrin, Basnage, Usher, Peyran, and Moreri. 
Moreri, though attached to Romanism, has vindi- 
cated the Albigensian theology from this slander 
with generosity and effect. This charge, accord- 
ing to Moreri, may be refuted from the silence of 
original records ; the admission of popish histori- 
ans ; and the testimony of Albigensian confessions. 

" The original monuments, such as the Chron- 
icle of Tolosa, the testimony of Bernard, Guido, 
and the Councils of Tours and Lavaur, in 1163 
and 1213, contain no trace of this allegation. The 
Tolosan Chronicle contains an account of the pro- 
cesses against the Albigensians, signed by the 
inquisitors, and, in many instances, by the bish- 
ops ; but no mention is made of Albigensian 
Manicheanism or of Arianism. A similar silence 
is preserved by Bernard and Guido, as well as by 
the synods of Tolosa, Tours, and Lavaur, that 
brought several accusations against this people. 

" The same appears from popish admissions. 
The Albigensians, according to ^Eneas Sylvius, 
Alexander, and Thuanus, were a branch of the 
Waldensians, who, all admit, were untainted with 
the Manichean or Arian heresy. The Albigen- 
sians, says Alexander, 'did not err on the Trin- 
ity,' and, therefore, were not Arians. Bruys, 
Henry, Osca, and Arnold, who were the chiefs 
of this denomination, were never accused of these 
errors. Moreri, on this subject, quotes the admis- 
sions of Mabillon, Tibet, Serrus, Vignier, Gua- 
guin, and Marca, in vindication of these injured 
people. All these testify that the Albigensians 
differ little in doctrine from the Waldensians and 
the Reformed, who, were free from Arianism. 

" This calumny is repelled by the Albigensian 
Confessions. Several of these remain. One is 
preserved in Leger. The Treatise on Antichrist, 
written in 1125, before the days of Waldo, con- 
tains an outline of the Albigensian theology. 
Graverol, also, possessed an ancient manuscript 
which detailed the persecutions of the Inquisition 
against the professors of Albigensianism. The 
Confession of Osca, who belonged to this denomi- 
nation, is still extant, and contains an outline of 
Protestantism. The Albigensians, who were ac- 



cused before the Council of Lombez, made, in the 
synod, a public profession of their faith. All 
these records reject the Manichean and Arian 
errors, and include, in the essentials, the faith of 
the Reformation. The accused, at Lombez, pro- 
fessed their belief in one God in three persons, 
the Father, Son, and Spirit ; and therefore dis- 
claimed Arianism, as well as Manicheanism. 

" A few Manicheans and Arians, indeed, who 
lived among the Albigensians, united, as appears 
from Laurentius and Guido, with the latter de- 
nomination to oppose their common persecutors. 
These, though differing among themselves, con- 
spired against the Roman community, and, in 
consequence, were confounded by the Inquisitors. 
The common enemy, therefore, ascribed the errors 
of the one to the other. Laurentius wrote during 
the hottest persecutions of the Albigensians, whom 
he distinguished from the Manicheans and Arians. 
Guido was a Dominican persecutor, and wrote in 
the Tolosan Chronicle. 

" The antiquity of the Waldensians is admitted 
by their enemies, and is beyond all question. 
Waldensianism, says Rainerus and Dominican, 
' is the ancientest heresy ; and existed, according 
to some, from the time of Silvester, and, according 
to others, from the days of the apostles.' This is 
the reluctant testimony of an Inquisitor in the 
thirteenth century. He grants that Waldensian- 
ism preceded every other heresy. 

" The Waldensians, says Rainerus, Seysel, and 
Alexander, dated their own origin and the defec- 
tion of the Romish Communion from the papacy 
of Silvester. Leo, who flourished in the reign 
of Constantine, they regard as their founder. 
Romanism, at this period, ceased to be Christi- 
anity, and the inhabitants of the valleys left the 
unholy communion. These simple shepherds 
lived, for a long series of years, in the sequest- 
ered recesses of the Alpine retreats, opposed to 
popish superstition and error. 

" The Waldensians, as they were ancient, were 
also numerous. Vignier, from other historians, 
gives a high idea of their populousness. The 
Waldensians, says this author, multiplied won- 
derfully in France, as well as in other countries 
of Christendom. They had many patrons in 
Germany, France, Italy, and especially in Lom- 
bard)', notwithstanding the papal exertions for 
their extirpation. 

" This sect, says Nangis, were infinite in num- 
ber ; appeared says Rainerus, in nearly every 
country ; multiplied, says Sanderus, through all 
lands ; infected, says Cassarius, a thousand cities, 
and spread their contagion, says Ciaconius, 
through almost the whole Latin world. Scarcely 
any region, says Gretzer, remained free and un- 
tainted from this pestilence. The Waldensians, 



200 



ANNOTATIONS.— CHAPTER XI. 



says Popliner, spread, not only through France, 
but also through nearly all the European coasts, 
and appeared in Gaul, Spain, England, Scotland, 
Italy, Germany, Bohemia, Saxony, Poland, and 
Lithuania. Matthew Paris represents this people 
as spread through Bulgaria, Croatia, Dalmatia, 
Spain, and Germany. Their number, according 
to Benedict, was prodigious in France, England, 
Piedmont, Sicily, Calabria, Poland, Bohemia, 
Saxony, Pomerania, Germany, Livonia, Sarmatia, 
Constantinople, Philadelphia, and Bulgaria. 

" Thuanus and Moreri represent the Walden- 
sians, as dispersed through Germany, Poland, 
Livonia, Italy, Apulia, Calabria, and Provence. 
Persecuted by the Inquisition, this simple people 
tied into England, Switzerland, Germany, France, 
Bohemia, Poland, and Piedmont, and became, 
says Newburg, like the sand of the sea without 
number, in Gaul, Spain, Italy, and Germany. 

" The Diocese of Passau, it was computed, con- 
tained forty Waldensian schools and eighty thou- 
sand Waldensian population. The Albigensian 
errors, according to Daniel, infected all Langue- 
doc and corrupted the nobility and the populace. 
The Romish temples, according to Bernard, were 
left without people, the people without pastors, 
and the pastors without respect. 

" The number of the Albigensians appears from 
the army which they equipped against the Cru- 
saders. Benedict reckons the Albigensian army 
against Count Montfort at 100,000 men. The 
French, according to the same historians, sent 
300,000 warriors, who, under the holy banners of 
the cross, went to combat the heretics of Langue- 
doc. "Waldensian bravery, even according to his 
partial relation, withstood for near two hundred 
years, the vigilance of pontiffs, the piety of bish- 
ops, the zeal of monarchs, and the magnanimity 
of warriors ; and injured the Church in the west, 
as much as the infidels in the east. The hetero- 
dox army of the Albigensians, adds the histo- 
rian, had nearly, on one occasion, overwhelmed 
the I10I3' warriors of the cross. Any other hero 
but Montfort, if Benedict may be believed, would 
have despaired of success and abandoned his con- 
quests. The Church could oppose to the storm 
only prayers, tears, and groans ; while the Albi- 
gensians, in triumphant anticipation, hoped to 
establish heresy on the ruins of Romanism. 

" Waldensianism was, in anticipation, a system 
of the purest Protestantism, many ages before the 
Reformation. This, in its fullest sense, has, with 
the utmost candor, been acknowledged by many 
cotemporary and succeeding historians who were 
attached to Romanism. The conformity of the 
"Waldensian, with the Reformed faith, may be 
shown from popish statements and admissions 
and from Waldensian confessions. 



" The following statements are taken from the 
unexceptionable authority of Sylvius, Petavius, 
Gaufridus, Serrus, Marca, Thuanus, More, Vig- 
nier, and Alexander. The Waldensians, accord- 
ing to Sylvius, afterward Pius the Second, in his 
history of Bohemia, rejected the papacy, purga- 
tory, image-worship, sacramental confession, ex- 
treme unction, invocation of saints, prayer for the 
dead, and the use of oil and chrism in baptism. 
Petavius represents the Christians of the valleys 
as opposed to the papal supremacy, indulgences, 
purgatory, fasts, festivals, and saint-invocation. 
The Waldensians, says Gaufridus, in his history 
of Provence, disseminated their poison till the 
origin of Lutheranism, and derided the Romish 
hierarchy, dogmas, rituals, purgatory, saint-invo- 
cation, image- worship, and prayer for the dead. 
Serrus and Marca, quoted by Moreri, mention the 
Waldensian rejection of the supremacy, transub- 
stantiation, purgatory, indulgences, pilgrimages, 
festivals, tradition, image- worship, decretals of 
the Church, intercession of saints, merit of works, 
and celibacy of the clergy. Thuanus details their 
disclaiming of the Romish Church, pontiff, festi- 
vals, mass, monkery, purgatory, worship of saints, 
and prayer for the dead : and More and Vignier 
deliver a similar statement on the subject of Wal- 
densian theology. 

" The following is an outline of Alexander's 
impartial statement, which the learned Sorbonnist 
supports by the testimony of the original histori- 
ans, Rainerus, Seysel, Bernard, Pilichdorff, and 
Eorardus de Bethunia : 'The text of the sacred 
Scriptures is to be received in opposition to tradi- 
tions and comments. The Pope is the head of all 
errors. The sacraments are only two, Baptism 
and the Lord's Supper. Baptism is not absolutely 
necessary for salvation. Transubstantiation, or 
the corporal presence, is unscriptural. Penance, 
matrimony, confirmation, extreme unction, and 
holy orders are no sacraments. The Church 
erred when it enjoined the celibacy of the clergy. 
Dispensations, indulgences, relics, canonizations, 
festivals, purgatory, altars, consecra- 



vigils, fasts, 



tions, 



incensing, 



processions, exorcisms, 



holy 



water, sacerdotal investments, annual confession, 
modern miracles, sacred burial, and saint-invoca- 
tion, all these the Waldensians despised and re- 
jected. Remission of sin is obtained through the 
merits of Jesus. No sin is venial, but all are 
mortal. The Virgin Mary herself is not to be 
worshiped. The Waldensians had just thoughts 
of God and Jesus, and, therefore, in Alexander's 
opinion, were Trinitarians. Rainerus himself 
clears them of the blasphemy of Manicheanism 
and Arianism. Christian pastors are to be or- 
dained by the imposition of hands ; and elders, 
besides, should be chosen to govern the people.' 



ANNOTATIONS. 

Tho Parisian doctor's portrait of Waldensianism 
presents a picture of Protestantism taken from 
life. 

" The admission of Romish historians bear tes- 
timony to the conformity of Waldeusianism and 
Albigensianism with Protestantism. This con- 
formity has been admitted, among others, by 
Gratius, Poplinar, Alexander, Mezeray, Gaufri- 
dus, Moreri, Tillet, Serrus, Evenswyn, and Marca. 
4 The Waldensians,' says Gratius, ' differed little 
from the Reformed in any thing.' Popliner ad- 
mits ' their near approximation to the Protestant 
faith.' Alexander acknowledges the same con- 
formity, and Luther's approbation of the Walden- 
senian confession, at the commencement of the 
Reformation. 'The Henricians and Waldensians,' 
says Mezeray, ' held nearly the same dogmas as 
the Calvinists.' According to Gaufridus, ' the 
Lutherans and Calvinists praised the learning, 
disinterestedness, and morality of the Walden- 
sians, and consulted them as oracles on points of 
religion.' Moreri, Tillet, Serrus, Evenswyn, and 
Marca, grant ' the agreement of the Waldensian 
faith, in all the principal articles, with the Re- 
formed theology.' 

" The Waldensian confessions, issued on several 
occasions, show the conformity of their principles 
to Protestantism. The Waldensians, who, to 
avoid persecution, had removed into Bohemia 
and Moravia, published their Confession in 1504. 
This formulary of belief was presented to King 
Ladislaus, in vindication of their character from 
the slanderous accusations of the Papists and 
Galixtines. The same people published another 
Confession in 1535. This was compiled from 
older documents, and presented by the Bohemian 
nobility to the Emperor Ferdinand. This cele- 
brated production, as Alexander states, ' was 
prefaced and approved by Luther, and praised by 
Bucer and Melancthon.' Oecolompadius, Beza, 
and Bullinger, also recognized these people, 
though despised and persecuted, as a constituent 

Eart of the great Christian Commonwealth. The 
utherans and Zuinglians, in this manner, ac- 
knowledged the Waldensians as Christians, and 
their faith as the truth of the Gospel. The Wal- 
densians also published a confession in the reign 
of Francis the First. This, in 1544, was fol- 
lowed by another, which, in 1551, was transmit- 
ted to the French king and read in the Parisian 
parliament. All these are in strict harmony with 
the Reformed theology ; and all breathe the spirit 
and teach the truths of Christianity. Tins same 
people, as late as in 1819, in a confession found 
among the manuscripts of Peyran, declared their 
adherence to the doctrines of the Churches of 
England, Netherlands, Germany, Prussia, Swit- 
zerland, Poland, and Hungary ; and entreated 

26 



— CHAPTER XI. 201 

these communions and others settled in America, 
to regard them, though few and destitute, as 
members of the same ecclesiastical body. 

"The sanctity of Waldensian morality corres- 
ponded with the purity of the Waldensian faith. 
The piety, benevolence, innocence, and holiness 
of this people, have challenged the esteem, and 
extorted the approbation of friend and foe, of the 
Protestant, the Papist, and even the Inquisitor. 
Many partisans of Popery have concurred with 
the patrons of Protestantism in their eulogy. The 
following character of this people is taken from. 
Rainerus, Seysel, Lewis, Hagec, Alexander, 
Labbe, Gaufrid, and Thuanus. 

" Rainerus, quoted by Alexander, admits ' their 
show of piety and integrity before men.' 
This is pretty well for a Dominican Inquisitor, 
who discovered, however, that Waldensian piety 
was mere dissimulation. But Rainerus also ac- 
knowledges ' their sobriety, modesty, chastity, 
and temperance, with their aversion to taverns, 
balls, vanity, anger, scurrility, detraction, levity, 
swearing, and falsehood. He grants their atten- 
tion, men and women, young and old, night and 
day, to learning or teaching ; and he had seen a 
Waldensian rustic, who repeated Job, word for 
word, and many who perfectly knew the whole 
of the New Testament.' 

" Seysel acknowledged ' their purity of life, 
which excelled that of other Christians.' Louis, 
the French King, asserted ' their superiority, both 
to himself and to his other subjects, who were 
professors of Catholicism.' Hagec admits ' their 
simplicity of habits and their show of piety,' under 
which, however, his penetration enabled him ex- 
clusively to discover 'their miscreancy.' His 
eyes must have been very clear to discern miscre- 
ancy through such distinguished simplicity and 
piety. Alexander portrays ' their disposition to 
love their enemies, to live, if possible, in peace 
with all men, and, at the same time, to avoid re- 
venge, judicial litigation, love of the world, and 
the company of the wicked.' Alexander also 
vindicates the Waldensians from the calumny of 
Ebrard and Emeric, who had accused them of 
avarice, lewdness, and unchastity. Labbe, like 
Rainerus and Hagec, allows the Waldensians 'a 
pretended show of piety.' The Jesuit, of course, 
must, like the Inquisitor and the historian, have 
been a notable discerner of hearts. Gaufridus 
mentions ' their industry, which, in a superior 
manner, cultivated the lands and increased the 
national revenue.' Thuanus records ' their de- 
testation of perjury, imprecations, scurrility, litiga- 
tion, sedition, gluttony, drunkenness, whoredom, 
divination, sacrilege, theft, and usury.' He men- 
tions their chastity, which they accounted a par- 
ticular honor, their cultivation of manners, their 



202 



ANNOTATIONS.— CHAPTER XI. 



knowledge of letters, their expertness in writing, 
and their skill in French. A boy could scarcely 
be found among them, but, if questioned on his 
religion, could with readiness give a reason for 
his faith. Tribute, they paid with the utmost 
punctuality ; and if prevented for a time by civil 
war, they discharged this debt on the return of 
peace.' 

"The Waldensians, notwithstanding the san- 
guinary persecutions of Romanism, still exist, and 
still are persecuted in their native valleys. A 
population of twenty thousand always remain, 
and exhibit, to an admiring world all the grand- 
eur of truth and all the beauty of holiness. Their 
relics still show what they have been, and they 
continue unaltered amid the revolution of ages. 
The world has changed around this sacred so- 
ciety ; while its principles and practice, through 
all the vicissitudes of time, live immutably the 
same. The Waldensian Church, though de- 
spised by the Roman hierarchy, illuminated, in this 
manner, the Dark Ages ; and appears, in a more 
enlightened period, the clearest drop in the ocean 
of truth, and shines the brightest constellation in 
the firmament of holiness ; sparkles the richest 
gem in the diadem of Immanuel, and blooms the 
fairest flower in the garden of God. 

" Romanism, renounced, in this manner, in the 
west by the Waldenses, was opposed in the east 
by the Greeks, Nestorians, Jacobites, Armenians, 
and Syrians. The Greeks occupy European Tur- 
key and the Mediterranean Islands ; and are dis- 
persed, though in few numbers, through Meso- 
potamia, Syria, Cilicia, Palestine, Georgia, and 
Mingrelia. The religion of the Greek Church is 
also the religion of European and Asiatic Russia, 
comprehending a territory more extensive than 
the empire of Alexander or Tamerlane. The 
Greeks, as they possess an extensive country, 
comprehend a numerous people. The patriarch 
of Constantinople, says Allatius, quoted by Tho- 
massin, governed, in the eleventh century, sixty- 
five Metropolitans and more than six hundred 
bishops. 

"The Greeks, indeed, agree not with modern 
Protestants in all things. Some of the Orientals 
had drunk more and some less from the muddy 
fountain of human invention, according to the 
period of their connection with the Romish com- 
munion. The Greeks continued longest in con- 
junction with the Latins ; and in consequence, 
have imbibed most corruption. The assimilation 
indeed between the Greek and Latin communions 
is, in many points, close and striking. The Greeks, 
however, concur to a man, in opposing papal 
usurpation and tyranny ; in denying that the 
Romish is the true Church; and in condemning 
the dogmas of purgatory, supererogation, half- 



communion, human merit, clerical celibacy, 
prayers for the dead, and restricting the circula- 
tion of the Bible. The Greeks excommunicate 
the Roman pontiff and all the Latin episcopacy, 
as the abettors of schism and heresy. Prateolus, 
Fisher, More, Renaudot, Guido, Innocent, Bellar- 
mine, and Aquinas confess the Grecian disbelief 
in purgatory and in the utility of supplications 
for the dead. Their rejection of confirmation and 
extreme unction is testified by Simon ; while their 
belief in the divine obligation of communicating 
in both kinds is declared by Simon, Prateolus, 
and More. Thevenot and Le Bruges testify the 
Greek proscription of purgatory, the pontificial 
supremacy, and communion in one kind. 

" The Greeks have showed great resolution in 
opposing papal despotism. Thomassin complains 
of their peculiar unwillingness, beyond all other 
Orientals, to acknowledge the pontifical su- 
premacy. Matthew Paris deprecates their open 
or concealed hostility, on all occasions, to Roman- 
ism, and their blasphemy against its sacraments. 
Baldwin, the Grecian Emperor, honored the Lat- 
ins with the name, not of men, but of dogs; and 
this seems to have been their common appellation 
for all the partisans of popery. The Greeks, says 
the Lateran Council, detest the Latins, rebaptize 
those they admit to their communion, and wash 
the altars on which the Romish clergy celebrate 
mass, and which, in their mind, had been pol- 
luted with the defilement of the popish sacrament. 

" The Mingrelians, who belong to the Greek 
church, appear to disbelieve the transubstantia- 
tion. Sir John Chardin, while on his travels in 
Mingrelia, asked a priest, if the sacramental bread 
and wine became the body and blood of our Lord. 
The priest, on the occasion, laughed, as if the 
question had been intended in raillery. The sim- 
ple Mingrelian, in the exercise of common sense, 
could not understand how the Mediator between 
God and man could be compressed into a loaf, 
or why he should descend from heaven to earth. 

"The Nestorians overspread Asiatic Turkey, 
Arabia, Persia, Tartary, India, and China. Their 
number and extent will appear from the state- 
ments of Cosmas, Vitricius, Canisius, Polo, Paris, 
Godeau, and Thomassin. Cosmas in Montfau- 
con, represented the ISlestorian churches, in the 
sixth century, as infinite or unnumbered. Vitri- 
cius records the numerical superiority of the Nes- 
torians and Jacobites over the Greeks and Ro- 
mans. Canisius, from an old author, gives a 
similar statement. Polo, the Venetian, who re- 
mained seventeen years in Tartary, and was 
employed by the Cham on many important com- 
missions, testifies the dissemination of Nestorian- 
ism through Tartary, China, and the empire of 
the Moguls. Matthew Paris relates the spread of 



ANNOTATIONS. 

the Nestorian heresy through India, the kingdom 
of Prester John, and the nations lying nearer the 
East. Godeau mentions the extension of Nesto- 
riauism through the East, and its penetration 
into the extremity of India, where it remains to 
the present day. Thomassin attests its diffusion 
through India, Persia, and Tartary, and its multi- 
plication in the North and East, nearly to infinity. 

The Jacobites or Monophysites are divided into 
the Asiatics and Africans. The Asiatics are dif- 
fused through Syria, Mesopotamia, and Armenia ; 
and the Africans through Egypt, Nubia, and 
Abyssinia. The vast number of this denomina- 
tion, and the extensive territory which they have 
occupied, may be shown from the relations of 
Vitricius, Paris, Canisius, and Thomassin. 

" Vitricius records the dissemination of the 
Mouophysite contagion through more than forty 
kingdoms. The patriarch of the Jacobites, says 
Matthew Paris, superintends the Chaldeans, Me- 
dians, Persians, Armenians, Indians, ./Ethiopians, 
Lybians, Nubians, and Egyptians. These, mingled 
with the Saracens or fixed in their own settle- 
ments through Asia, Africa, and the East, occupy 
more than forty kingdoms, containing an innu- 
merable Christian population. Canisius, from the 
manuscript of an anonymous historian, has trans- 
mitted a similar account. The Jacobites, accord- 
ing to Thomassin, spread, under the empire of the 
Saracens, through all Asia and Africa. The pa- 
triarch of Antioch presides over the Metropolitans 
of Jerusalem, Mosul, Damascus, Edessa, and 
Cypress. The patriarch of Alexandria and Abys- 
sinia presides over Egypt, ^Ethiopia, and Nubia. 
Abyssinia boasts a Christian empire and estab- 
lishment. Jowett, the missionary, found in Siout, 
an Egyptian city, about 5000 Coptic Christians. 

"The Jacobites reject the supremacy, purga- 
tory, transubstantiation, half-communion, auricu- 
lar confession, extreme unction, the Latin Liturgy, 
and the seven sacraments. The usurped author- 
ity of the Roman hierarch, they view with con- 
tempt. Their communion in both kinds, as well 
as their rejection of confirmation and extreme 
unction, are testified by Dresser and Godeau. 
Canisius, from an old author in his Lections, and 
Moreri show the Jacobin disbelief of purgatory. 
The Monophysan Missal, cited by Geddes, dis- 
claims transubstantiation. According to this docu- 
ment, ' the bread and the wine are distinct from 
our Lord in natui'e, but the same in power and 
efficacy. His body is broken, but only by faith.' 
An Abyssinian or Monophysan priest expressly 
declared against transubstantiation to Bruce. ' The 
priest,' says this author, ' declared to me with 
great earnestness, that he never did believe that 
the elements in the Eucharist were converted into 
the real body and blood of Christ. He said, how- 



— CHAPTER XI. 203 

ever, that he believed this to be the Roman Cath- 
olic faith, but it never was his, and that he con- 
ceived the bread was bread and the wine was 
wine even after consecration.' Vitricius attests 
their rejection of auricular confession. Their dis- 
use of the Latin Liturgy is well known ; and their 
renunciation of confirmation, confession, and ex- 
treme unction, shows their opinion of the seven 
sacraments. 

" The Nestorians were said to divide the per- 
son of the Son, and the Jacobites, to confound his 
natures. But this controversy, as the ablest and 
most candid theologians and historians admit, 
was a dispute about words. This is the opinion 
of the Protestant historians, Mosheim, Bayle, 
Basnage, La Croze, Jalonsky, and Buchanan. 
Many Romish as well as Reformed critics enter- 
tained the same opinion. This was the judgment 
of Simon, Bruys, Assemanui, Tournefort, Ge- 
lasius, Thomassin, and Godeau. Nestorianism, 
says Simon, is only a nominal heresy, and the 
controversy originated in a mutual misunder- 
standing. Bruys, Assemanni, Tournefort, and 
Gelasius speak to the same purpose. Thomassin 
calls the Jacobites, Armenians, Copts, and Abys- 
sinians, Demi-Eutychians, who rejected the ex- 
travagant imaginations of the original Monophy- 
sites. Modern relations, says this author, show 
that the Jacobites confounded not the godhead 
and manhood of the Messiah, but represented 
these as forming one person, without confusion, 
in the Son, as soul and body in man. The Abys- 
sinians, who are a branch of the Monophysites, 
disbelieve, says Godeau, any commixture of 
deity and humanity in the Son of God. 

"The Armenians are scattered through Ar- 
menia, Cappadocia, Cilicia, Syria, Persia, India, 
Cyprus, Poland, Turkey, Transylvania, Hungary, 
and Russia. Julfa, in the suburbs of Ispahan, 
is, say Renaudot and Chardin, entirely inhabited 
by this denomination. This colony amounted to 
30,000 persons. Abbas, the Persian monarch, 
contemporary with Elizabeth of England, invited, 
says Walsh, the Armenians to settle in his do- 
minions, where he gave them every protection. 
Twenty thousand families were placed in the pro- 
vince of Guilam. Forty thousand reside in India, 
and carry on a great part of the inland trade. 
Two hundred thousand of them remain in Con- 
stantinople, in the adjoining villages, and on the 
Bosphorus. 

" The Armenian merchants are distinguished 
for their industry, frugality, activity, and opulence. 
Fixing their settlements in every principal city 
and emporium of Asia, the Armenians, says Bu- 
chanan, are the general merchants of the East, and 
in constant motion between Canton and Constan- 
tinople. Calcutta Madras, and Bombay have 



204 ANNOTATIONS. 

each an Armenian Church. Tournefort extols 
their civility, politeness, probity, sense, wealth, 
industry, and enterprising disposition. Godeau 
reckons the Armenian families, under one of the 
Armenian patriarchs, at more than 1500. The 
Armenian patriarch of Antioch, says Otho, su- 
perintends more than a thousand bishops, and is 
in consequence called Universal. He- governs, 
says Vitricius, twenty proviuces and fourteen 
Metropolitans, with their suffragans, who occupy, 
according to Thomassin, many churches through 
all the East, in Mesopotamia, Persia, Caramania, 
and Armenia. 

" This denomination, beyond all the Christians 
in Central Asia, have repelled Mahometan and 
Romish superstitions. True to their ancient faith, 
they have nobly resisted the oppression of Islam- 
ism, and the allurements of Popery. Preserving 
the Bible, their faith, says Buchanan, is a trans- 
cript of Biblical purity. The Arminians con- 
demn the supremacy, transubstantiation, purga- 
tory, image-worship, clerical celibacy, the seven 
sacraments, the Latin Liturgy, the power of the 
sacraments to confer grace, the observance of 
vigils and festivals, and the withholding of the 
Bible from the laity. Their re-baptism of papists 
who join their communion, as mentioned by 
Godeau and More, is a sufficient evidence of the 
opinion which they entertain of the supremacy 
and of Romanism. The uncatholicism and false- 
hood of Popery besides, is, says More, one of 
their professed dogmas. Their disbelief of the 
real presence in the Communion, except in sign 
and similitude, is acknowledged by Godeau, 
Guido, and More. Their denial of purgatory 
and prayers for the dead is admitted by Godeau, 
More, and Canisius ; while Nicetas, Baronius, 
and Spondanus proclaim the Armenian renunci- 
ation of image-worship. The Armenians, accord- 
ing to Godeau, ordain only married men to t the 
priesthood, and detract from the sacraments the 
power of conferring grace. Thevenot attests their 
rejection of purgatory and the Pope, as well as their 
great enmity to all the professors of Romanism. 

" The Syrian Christians who agree in faith with 
the Reformed, inhabit India, where Travancore 
and Malabar constitute their chief settlements. 
These had occupied Western India from the 
earliest ages, and had never heard of Romanism 
or the Papacy till Vasco De Gama arrived at 
Cochin in the beginning of the sixteenth century. 
The infernal spirit of Popery and persecution then 
invaded this ancient church, and disturbed the 
tranquillity of 1200 years. The Syrians on the 
sea-coast yielded, for a time, to the storm. But 
the inland inhabitants, in support of their ancient 
religion, braved all the. terrors of the Inquisition 
with unshaken resolution. 



— CHAPTER XI. 

"The Syrians constitute a numerous church. 
Godeau reckons the Syrian population of Como- 
rin, Coutan, Cranganor, Malabar, and Negapa- 
tam at 10,000 families, or 70,000 individuals. 
But the multitude is greater towards the West, the 
North, and the city of Cochin. 

" The antiquity of the Syrian church reaches 
beyond that of Nestorianism, Jacobitism, or Ar- 
menianism, and this appears in the purity and 
simplicity of their theology. Godeau admits 
their reading of the New Testament in the Syrian 
tongue in their churches ; and their rejection of 
extreme unction, image-worship, and clerical celib- 
acy. The Syrians, says Moreri as well as Tho- 
mas, quoted by Renaudot, neither believe purga- 
torial fire, nor pray for the dead. These Indian 
Christians, says Renaudot, celebrate the commu- 
nion in Syriac, and reckon, says Canisius, all the 
Latins excommunicated. 

" But the Synod of Diamper, in which Menez, 
Archbishop of Goa, presided, affords unexcep- 
tionable evidence of the opposition of the Syrian 
church to Popery, and its agreement, in every 
essential, with Protestantism. The acts of this 
synod are inserted in Cossart's collection, and 
supply the following statements. 'The Babylo- 
nian patriarch is independent of the Roman pon- 
tiff, and the Syrian church of the Papal commu- 
nion. The Son of God conferred no authority on 
Peter above his apostolic fellows. The Romish 
communion has renounced the faith and fallen 
into heresy. The Popish theology is a system of 
falsehood, which was propagated through Christen- 
dom, by the arms and enactments of the Roman 
emperors. 

" ' Transubstantiation is an absurdity. The 
body of Jesus is not in the host, and is only in 
heaven. The bread and wine are the emblems of 
his body and blood, from which they differ as a 
picture from the original. The sacramental ele- 
ments are the Lord, not in reality, but in appear- 
ance ; not in substance, but in efficacy. When 
Menez elevated the host, the Syrians shut their 
eyes lest they should see the object of their idol- 
atry. 

" ' Images are not to be venerated. These 
hateful and filthy idols are to be excluded from 
the churches and houses of the faithful.' When 
Menez exhibited an image of the Virgin Mary, 
the people cried, ' away with this abomination. 
We are Christians, and do not worship idols.' 

" ' Matrimony, confirmation, and extreme unc- 
tion are no sacraments. The Syrians had no 
knowledge of confirmation ; and regarded it, when 
proposed by the Metropolitan of Goa, not only as 
superfluous and unnecessary, but as an insult. 
The Syrian clergy administered no extreme unc- 
tion, and were ignorant of its supposed institution, 



ANNOTATIONS. — CHAPTER XI 



205 



tisc, and efficacy. The Syrian laity practiced no 
auricular confession. The Syro-Iudian church 
used no holy oil, either in baptism or in any other 
ceremony. Menez, the popish metropolitan, or- 
dered baptism to be administered according to the 
Roman ritual ; a certain token that the chrism, 
exorcism, spittle, and other ridiculous supersti- 
tions of Romanism in the administration of this 
sacrament had been unknown in this ancient 
communion. Sacerdotal celibacy was no institu- 
tion of Syrian discipline. The clergy married, 
and sometimes even widows.' Such is the synod 
of damper's representation of the distinctions 
which discriminated Syrianism from Popery. 

" Buchanan and Kerr visited this Christian 
community, and have transmitted accounts of its 
people and profession. Their knowledge of the 
Syrian clergy and laity was obtained by personal 
acquaintance, and their delineations possess all 
the merit of pictures taken from life. Buchanan 
held long conversations with the Syrian 'clergy, 
and found, after mature examination, the conform- 
ity of their faith with the Reformed. He acknowl- 
edged the antiquity of Syrianism, and its identity, 
in all its tenets, with Protestantism. India, from 
time immemorial, contained a Church which was 
unknown to the rest of Christendom, but which 
held the same theology that had been professed 
in the European nations by the Waldensians, and 
which, in the sixteenth century, was promulgated 
by Luther and Calvin, and is received, at the 
present day, by a great part of the Old and New 
World. 

"•The European, Asiatic, and African denomi- 
nations that dissented from Popery were four 
times more numerous than the partisans of Ro- 
manism, when, prior to the Reformation, the 
Papacy shone in all its glory. Popery, instead 
of universality, which is its vain but empty boast, 
was never embraced by more than a fifth part of 
Christendom. The West and especially the East 
were crowded by the opponents of the Romish 
despotism and absurdity. Superstition and error, 
indeed, except among the Waldenses, prevailed 
through the European nations, and reigned in the 
realms of Papacy with uncontrolled sway. Dark- 
ness, within its dominions, covered the earth and 
gross darkness the people. But the Waldenses, 
who were numerous, held up, in the Western 
world, a steady light which shone through the 
surrounding obscurity, and illuminated, with its 
warming beams, the minds of many. ' The ori- 
ental Christians, more numerous than the Wal- 
denses, and divided and disputing about minor 
matters of words and ceremony, opposed, with 
firmness and unanimity, the tyranny and corrup- 
tions of Romanism. All these, overspreading the 
Eastern and Western world, and resisting the usur- 



pations of pontifical despotism, far outnumbered 
the sons of European superstition and Popery." 

[V. 13. And the same hour was there a great 
earthquake ? and the tenth part of the city fell, 
and in the earthquake were slain of men, seven 
thousand ; and the remnant were affrighted, and 
gave glory to the God of heaven]— The same 
hour is to be understood in the same sense as we 
have interpreted the half hour of silence in 
heaven, in the former part of our work, as being 
60 years, which is to be dated at the commence- 
ment of the Reformation, or from about A. D. 
1500, and ends with the year 1563. 

[And in the same hour was there a great earth- 
quake] — We will let history answer this question, 
after merely stating what we have previously ex- 
plained, that an earthquake symbolizes a change 
in political government, and therefore a great 
earthquake indicates a great political revolution. 

[And the tenth part of the city fell] — This city 
is the great city mentioned above, which was 
divided into ten wards, or kingdoms, which was 
strictly true of the papal corporation. It claimed 
supreme dominion over the ten kingdoms of Eu- 
rope, into which the old Roman empire was 
divided. Bishop Lloyd and others enumerate 
these divisions as follows ; viz : " 1. The kingdom 
of the Huns. 2. The kingdom of the Ostrogoths. 
3. The kingdom of the Visigoths. 4. The king- 
dom of the Franks. 5. The kingdom of the Van- 
dals. 6. The kingdom of the Sueves and Allans. 
7. The kino-dom of the Burgrmdians. 8. The 
kingdom of the Heruli, Rugii, Scyrri, and other 
tribes, which composed the Italian kingdom of 
Odoacer. 9. The kingdom of the Saxons. And 
10. The kingdom of the Lombards." 

These were the general divisions of Europe at 
the end of the sixth century, and their land- 
marks were very little removed from their ancient 
positions, in the sixteenth century, at the time 
of the Reformation. They have, in some in- 
stances, changed their names ; but their modern, 
is nearly the same as their ancient geography. 

The tenth part of this great city fell. A tenth 
part was sundered, by the great earthquake, from 
the great corporation. This was none other than 
that ancient division of the city, known as the 
kingdom of the Saxons ; and, at the time of the 
Reformation, it was the Anglo-Saxon Ward of 
the city which fell from its allegiance to the 
Mayor of the great corporation. Luther stirred 
up the people of Saxony, and the Germanic con- 
federacy to disavow all allegiance to the Mayor, 
aldermen, and laws of the great city, and to in- 
corporate for themselves. 

And Henry VIII, of England, like a noble 
alderman, disavowed all allegiance to the pontifi- 
cal Mayor and officers, and incorporated for hirn- 



206 ANNOTATIONS 

self, and declared himself and successors to be 
the supreme head on earth of his corporation. — 
Gregory's History of the Church, Cent. XVI, 
p. 316-334:. 

[And in the earthquake were slain of men seven 
thousand] — This earthquake, as we have already 
intimated, is emblematic of violent commotions 
among the persecutors of God's people, and revo- 
lutions in the kingdoms or divisions of the great 
city. And the overwhelming effect of this earth- 
quake was to slay seven thousand men. It may 
signify, that by the time this great political revo- 
lution ended, that seven thousand men would be 
slain, as the result of the great commotion ; and 
with this revolution persecutions would end. 
However, I apprehend, that its true signification 
is indicated by the marginal reading, which is the 
literal rendering of the orio-inal Greek — " seven 
thousand names of men, or men of name." This 
was literally fulfilled in England, under Henry 
VIII. It is estimated that about seven thousand 
clergy of the great city, or Roman Catholic Cor- 
poration, were deposed from office — were politi- 
cally and ecclesiastically slain. They were divest- 
ed of their names and rights of office, and had no 
more power or privileges than if they were dead. 

But from the consideration that earthquake and 
the fall of the city are to be understood in a figura- 
tive sense, and as great political events, therefore, 
to be consistent, I conclude that the slaying of these 
men is to be taken in the same sense ; and that it 
was the killing of the names, the power, or titles 
of the clergy, or the men of name ; and I think I 
am fully sustained in my position by the facts of 
the case. According to Cobbett's History of the 
Reformation under Henry VIII, there were in 
England' not less than seven thousand Roman 
Catholic clergy deposed and divested of their 
names, or power ; for name often signifies power. 

[And the remnant were affrighted, and gave 
glory to the God of heaven] — The remnant of the 
great city were sore amazed at the strange events 
occurring ; and they were ready to acknowledge 
that the hand of God was in the great work of the 
Reformation. 

[And they gave glory to the God of heaven]— 
By turning away from the counsels of men to the 
commandments of God, and from worshiping the 
creature to glorify the Creator. Those persons 
who had been under the dominion of those men 
who were slain, now received the pure doctrines 
of the Gospel by means of the Reformation, and 
glorified the God of heaven. The following quot- 
ations will give additional considerations why 
these seven thousand men were slain : 

" The faith-violating maxim was avowed, not 
only by the deputation, but also by the council. 
The infallible assembly, boldly, roundly, and ex- 



. — CIIAPTEK XI. 

pressly declared, that 'no faith or promise, preju- 
dicial to Catholicism, was to be kept with John 
Huss, by natural, divine, or human law.' Preju- 
dicial to Catholicism, in this case, could signify 
no infraction on the faith of the Church ; but 
merely the permission of a man, convicted of 
heresy, to escape with his life. Faith, therefore, 
according to the council, should be violated rather 
than allow a heretic to live. The synod of Basil, 
however, and the Diet of Worms thought other- 
wise, when they suffered the Bohemians and 
Luther, under the protection of a safe-conduct, to 
withdraw from the council and the diet, and 
returned in safety to their own country. 

" The sacred synod, unsatisfied with this fright- 
ful declaration, issued, in its nineteenth session, 
another enactment of a similar kind, but expressed 
in more general terms, and capable of more exten- 
sive application. According to these patrons of 
perfidy, ' no safe-conduct, disadvantageous to the 
faith or jurisdiction of the Church, though granted 
by emperor or king, and ratified by the most 
solemn obligations, can be any protection to per- 
sons convicted of heresy. Persons suspected of 
defection from the faith may be tried by the proper 
ecclesiastical judges, and, if convicted and per- 
sisting in error, may be punished, though they 
attended the tribunal relying on a safe-conduct, 
and otherwise woiild not have appeared.' This 
declaration, it is plain, contains a formal sanction 
of the atrocious principle. 

" Alexander, followed by Murray, Crotty, and 
Higgins, endeavors to vindicate the council and 
the emperor, by distributing the condemnation 
and execution of Huss between the synodal and 
royal authority. The council, in the exercise of 
its ecclesiastical jurisdiction, convicted the accused 
of heresy, and the emperor, according to the laws 
of the state, executed the sentence. Both, there- 
fore, were clear of all imputation of perfidy. 

" This is a beautiful specimen of Shandian 
logic and casuistry. The learned doctors had 
studied dialectics in the above-mentioned cele- 
brated school. An action, according to Tristrim, 
which, when committed entirely by one, is sinful, 
does, when divided between two, and perpetrated 
partly by one, and partly by the other, become 
sinless. Two ladies, accordingly, an abbess and 
Margarita, wished to name a word of two sylla- 
bles, the pronunciation of which, by one person, 
would have been a crime. The abbess, therefore, 
repeated the first, and Margarita, by her direction, 
the last syllable ; and by this means both evaded 
all criminality. Alexander, Murray, Crotty, and 
Higgins, in like manner, partition the breach of 
faith between the council and the emperor, the 
Church and State, the ecclesiastical and civil law ; 
and by this simple and easy process exculpate 



ANNOTATIONS. — CHAPTER XI. 



207 



both from all blame or violation of faith. Breach 
of trust, it seems, loses, in this way, its immoral- 
ity, and is transformed into duty. Some people, 
however, unacquainted with the new system of 
Shaudian dialectics, may suppose that this learned 
distinction, instead of excriminating each, only 
rendered both guilty. 

"The faithlessness of the council and the em- 
peror has been admitted by Sigismund, the French 
clergy, the Diet of Worms, and the infallible 
Councils of Basil and Trent. Sigismund, on one 
occasion, seemed sensible of his own infamy. His 
majesty, accordingly, blushed in the council, when 
Huss appealed to the imperial pledge of protec- 
tion. I came to this cit) r , said the accused to the 
assembled Fathers, ' relying on the public faith of 
the emperor, who is now present ;' and, whilst he 
uttered these words, ' he looked steadfastly in the 
face of Sigismund, who, feeling the truth of the 
reproach, blushed for his own baseness.' Con- 
scious guilt and shame crimsoned his counte- 
nance, and betrayed the inward emotions of his 
self-condemned soul. His blush was an extorted 
and unwilling acknowledgment of his perfidy. 
The emperor, it is plain, notwithstanding modern 
advocacy, thought himself guilty. 

"The French clergy, according to De Thou, 
urged the Constantian decision as a precedent for 
a similar act of treachery. The French, according 
to Gibert, afterward, in temporizing inconsistency, 
deprecated the infringement of the imperial safe- 
guard, by which capital punishment was inflicted 
on a man, to whom had been promised safety and 
impunity. The French, in these instances, varied 
indeed with the times on the subject of breaking 
trust, and exemplified the fluctuations which occur 
even in an infallible communion. The French 
clergy, however, in both cases, both in their ur- 
gency and deprecation, concurred in ascribing 
perfidy to the Constantian congress. • 

" The Diet of Worms, or at least, a party in that 
assembly, pleaded the precedent of synodal and 
imperial treachery at the Constantian assembly, in 
favor of breaking faith with Luther. This showed 
their opinion of the council. Charles V. however, 
possessed more integrity than Sigismund, and 
was resolved not to blush with his predecessor. 
The elector palatine supported the emperor ; and 
their united authority defeated the intended de- 
sign of treachery. 

" The councils of Basil and Trent, in the safe- 
Conducts granted to the Bohemians and Germans, 
admitted the same fact. The Basilians, in their 
safe-conduct to the Bohemians, disclaimed all in- 
tention of fallacy or deception, open or concealed, 
prejudicial to the public faith, founded on any 
authority, power, right, law, canon or council, 
especially those of Constance or Sienna. The 



Trcntine safe-conduct to the German Protestants 
is to the same effect. Both these documents, pro- 
ceeding from general councils, reject for them- 
selves, the Constantian precedent of treachery, 
and, in so doing, grant its existence. 

"The General Council of Basil copied the bad 
example, issued at the Lateran, at Lyons, Pisa, 
and Constance. This unerring assembly, in its 
fourth session, invalidated all oaths and obliga- 
tions, which might prevent any person from com- 
ing to the council. Attendance, at Basil, it was 
alleged, would tend to ecclesiastical utility, and 
to this end, even at the expense of perjury, every 
sacred and sworn engagement had to yield. The 
sacred synod, in its thirty-fourth session, deposed 
Eugenius for simony, perjury, schism, and heresy, 
and absolved all Christians from their sworn obedi- 
ence to his supremacy. The pontiff was guilty 
of heterodoxy, and, therefore, unworthy of good 
faith, and became a proper object of treachery. 
The holy fathers, in the thirty-seventh session, 
condemned and annulled all compacts and oaths, 
which might obstruct the election of a sovereign 
pontiff. This was clever, and like men determ- 
ined to do business. 

" This maxim, in this manner, prior to the 
Reformation, obtained general reception in the 
popish communion. The Roman hierarchs, as 
the viceroys of heaven, continued, according to 
interest or fancy, and especially with persons con- 
victed or suspected of schism or apostasy, to in- 
validate oaths or vows of all descriptions. Gen- 
eral councils arrogated the same authority, and 
practiced the same infernal principle. Universal 
harmony, without a breath of opposition, pre- 
vailed on this topic through papal Christendom. 
This abomination, therefore, in all its frightful 
deformity, constituted an integral part of Popery. 

" The Reformation, on this subject, commenced 
a new era. The deformity of the papal system 
remained, in a great measure, unnoticed amid the 
starless night of the Dark Ages, and even in the 
dim twilight which dawned on the world at the 
revival of letters. The hideous spectre, associa- 
ted with kindred horrors and concealed in conge- 
nial obscurity, escaped for a long time the exe- 
cration of man. But the light of the Reformation 
exposed the monster in all its frightfulness. The 
Bible began to 1 shed its lustre through the world. 
The beams of the Sun of Righteousness, reflected 
from the book of God, poured a flood of moral 
radiance over the earth. Man opened his eyes, 
and the foul spirits of darkness fled. Intellectual 
light shed its rays through the mental gloom of 
the votary of Popery, as well as the patron of 
Protestantism. 

" Abettors of Romanism, in the general diffu- 
sion of scriptural information and rational phi- 



208 ANNOTATIONS 

losophy, felt ashamed of ancient absurdity ; and 
have, in consequence, disowned or modified seve- 
ral tenets of their religion, which were embraced, 
with unshaken fidelity, by their orthodox ances- 
tors. The six universities of Louvain, Douay, 
Paris, Alcala, Valladolid, and Salamanca, which, 
in their reply to Pitt's questions, disowned the 
king-deposing power, disavowed also the oath- 
annulling and faith-violating maxim. The Rom- 
ish Committee of Ireland, in 1792, in the name 
of all their popish countrymen, represented the 
latter principle, as worthy of unqualified reproba- 
tion and destructive of all morality and religion. 
The Irish bishops, Murray, Doyle, and Kelly, in 
their examination before the British Commons in 
1826, disclaimed all such sentiments with becom- 
ing and utter indignation, which was followed at 
the Maynooth examination by the deprecation of 
Crotty, Slevin, and M'Hale. This, at the present 
day, seems to be the avowal of all, even those of 
the Romish communion, except perhaps a few 
apostles of Jesuitism. 

"This change is an edifying specimen of the 
boasted immutability of Romanism, and one of 
the triumphs of the Reformation, by which it was 
produced. The universal renunciation of the 
hateful maxim is a trophy of the great revolu- 
tion, which Doyle, in a late publication, has de- 
nominated the grand apostacy." — Edgar. 

[V. 14. The second woe is past ; behold the 
third woe cometh quickly !] — The first woe or ca- 
lamity was brought upon the earth by the Cru- 
sades, and continued to exercise its woeful influ- 
ence 150 years. The second woe or calamity was 
brought upon the earth by the establishment and 
results of the Inquisition, from 1229, or more 
properly from the time of the Council of Alby 
1254, to 1563, including a period of over 300 
years. The principles and practice of the Inqui- 
sition, when viewed in their results, were the most 
horrible woe or .calamity which ever cursed the 
earth. The power of the Inquisition was not 
broken at once. It continued to stretch out its 
arm of power after the commencement of the 
Reformation ; and was the most formidable in- 
fluence with which the i-eligion of peace had to 
contend, after its resurrection from a death-like 
slumber of more than a thousand years. 

We have noted the coincidence between pro- 
phecy and history under seven consecutive pe- 
riods ; from the advent of Christ, to A. D. 420, 
which is the period of the seven seals. In the 
period of the seventh seal was the time of silence 
and rest, like its symbol the holy Sabbath. The 
opening of the seventh seal ushered in the first 
trumpet period, which is 180 years, and begins 
to date at 420 ; and the seven trumpets bring us 
down to the year .1500. We have noticed and 



. — CHAPTER XI. 

| compared the coincidence between prophecy and 
history, under each of the seals and trumpets, and 
have shown a most beautiful agreement and con- 
sequent fulfillment. 

This present chapter, however, has led us to 
the contemplation of a period including a far 
wider range, equal to 1260 years ; dating from 
303 and sweeping on over seven periods of 180 
years each, including the two last seal periods 
and six trumpet periods, and still onward to the 
end of the seventh trumpet period, to A. D. 1680. 

Causes began to work at the commencement of 
this period, A. D. 303, the result of which none 
but God could have foreseen and foreknown ; for 
it was a period of forty-two generations ; a period 
full of vicissitudes. Empires arose, flourished, 
and passed away ; the Augustine, the Byzan- 
tine, the Saracene, the Gengiskhan, and the 
Ottoman. And kingdoms have changed owners. 
And the house of York and Lancaster, Bourbon 
and Hapsburg, have felt in their turns the down- 
trampling power of the " Man of Sin and have 
heard the thundering bulls of the Vatican, assert- 
ing the right of pontificial power over all people, 
kingdoms, and empires. 

This we call the period of treading down the 
holy city, and oppressing and killing the two 
witnesses. This period ended, and the second 
woe passed, at the same appointed time. 

[Behold the third woe cometh quickly] — It will 
be fully described under the seventh trumpet, 
which the seventh angel is now prepared to 
sound, to call forth the holy warriors once more 
to the battle, and the blood of the holy city to be 
shed once more in the long-continued conflict be- 
tween right and wrong. Under this prophetic 
trumpet, like under the seventh trumpet sounded 
by Joshua, when Jericho fell; so when this trum- 
pet was sounded at the command of Jesus Christ, 
the captain of our salvation, there was a great 
earthquake, and a tenth of the great city, Spirit- 
ual Sodom, fell ; and 7000 of her mighty men 
were slain, and the remnant of her host were af- 
frighted, and honored God by ceasing to trample 
down his holy city and oppress his two witnesses. 

Then the spirit of life from God entered into 
the two witnesses ; they stood upon their feet, 
were restored to their primitive place and dignity. 
Their testimony was again heard and heeded / 
and great was the company of them that believed, 
and were faithful unto death, and ascended to 
heaven in a cloud, as did the heavenly Master, 
to sit down with him in his throne, as he had con- 
quered and sat down in his Father's throne. 

Some of the scenes which we have already de- 
scribed, took place under the seventh trumpet ; and 
now we shall recapitulate these events, and show 
more fully the dealings of Divine Providence in 



ANNOTATIONS 

the affairs of the Church and world, in overthrow- 
in;? wrong, and establishing right. 

[V. 15. And the seventh angel sounded; and 
there were great voices in heaven, saying, The 
kingdoms of this world have become the posses- 
sion of our Lord, and of his Christ ; and he shall 
reign forever and ever] — This angel began to 
sound his holy trumpet as the symbol of joyful 
triumph, A. D. 1500, to A. D. 16S0. And by 
the time 180 years had wheeled away in noiseless 
flight, the great and glorious events described in 
the sequel of this chapter were fully accomplished. 
This was the period of the Reformation. It began 
at the time of the invention of printing, and the 
revival of letters, arts, and philosophy. It im- 
parted the spirit of life from God to man. It 
gave new life, spirit, and power, to every enter- 
prise of human society. Through the power of 
the press, the voice of Divine Truth was heard as 
from heaven, in the thousands of Bibles which 
during this period were printed, and thrown 
broadcast into the laps of the people ; and to 
them it proved 'to be the good seed of the king- 
dom of Heaven. Great was the company, and 
powerful the voices, which, as from heaven, called 
men from dumb idols, helpless saints, and worth- 
less priests, to repentance, and purity, and pres- 
ent salvation hj faith alone in Jesus Christ, and 
not by the merit of good works ; and yet to 
work out their salvation with fear and trembling, 
continually day by day to evince the sincerity of 
their faith, by a life of humble obedience to the 
commands of God ; and looking for their reward, 
not as of debt, but of free grace : for after we 
have done all that is commanded, we are unprofit- 
able servants, we have only done our duty. 

[The kingdoms of this world are become the 
kingdoms of our Lord and of his Christ] — This is 
the period in which the continent of America 
was first discovered by men acquainted with 
modern civilization and Christianity. Here was 
opened up an asylum for the oppressed of all na- 
tions. Here Christianity had a new world, a fair 
field to sow the seed of truth ; and a harvest so 
great, as to call into action every resource of her 
power. Well might all the heavenly host, all the 
family on earth and in heaven, join together to 
magnify God, that he had utterly discomforted 
his enemies, and rendered his friends glorious in 
the eyes of all nations. ISTo wonder, with the cheer- 
ing prospects of the Reformation, and the bright, 
beautiful, and cheering scenes of a new world 
before them, which had been hid for ages behind 
the vail of western waters, that they should be 
ready to exclaim in the fullness of their hearts. 
The kingdoms of this world are become the pos- 
session of our Lord, and of his anointed people, 
who by their anointing, which is of God, have be- | 



. — CHAPTER XT. 209 

come kings and priests to offer spiritual sacrifices 
to the only Potentate, and the all-atoning High 
Priest of our profession ! No wonder that they 
proclaimed from the mountain-top, The kingdoms 
of this world, which the devil once claimed as his, 
are become the kingdoms of our Lord, by royal 
conquest, and of his Christ ; and he shall reign 
forever and ever ! for after this period Satan shall 
never have complete dominion over mankind. 

[V. 16. And the four-and-twenty elders, which 
sat before God on their seats, fell upon their faces 
and worshiped God] — The twenty-four elders 
symbolize all Jews and Christians, who fear God 
and work righteousness ; twelve representing the 
Patriarchs, and twelve the Apostles ; and are 
therefore the representatives of the true Church 
of Christ, which is also called the holy city. 
Here is an example for us. They fell upon their 
faces and worshiped God, Being raised from the 
degradation of bondage and the dust of death, 
through the power of God, by the Reformation, 
they are now permitted to worship God in spirit 
and in truth, without having their minds distracted 
by the presence of dumb idols, and their affec- 
tions divided between creature and Creator. 

[V . 17. Saying, We give thee thanks, O Lord 
God Almighty, which art, and wast, and art to 
come ; because thou hast taken to thee thy great 
power, and hast reigned] — This is a most beautiful, 
sublime, aud comprehensive doxology, in which 
the whole Church unite with all their ransomed 
powers, to praise him who is with his Church 
always, who was with it in all ages, and who will 
be with his people, and his people with him ; for 
he is to come and raise the dead, and judge the 
world, and reign with his glorified saints forever. 
The eternity of God is fully asserted, and his 
power, wisdom, and goodness made known. And 
these have been the same in all time past, present, 
and to come. This expresses the infinitude of God. 
Almighty, his power ; God, his infinite wisdom ; 
Lord, his incarnate goodness in the redemption, 
salvation, and dominion over his people, for which 
we give thee thanks, O Lord God Almighty, 
which art, and wast, and art to come. 

[Because thou hast taken to thee thy great 
power, and hast reigned] — During the period in 
which the holy city was trodden down, and the 
two witnesses clothed in sackcloth, it seemed as 
if God stood afar off; that he had forgotten to be 
gracious ; that he had laid aside his great power, 
and permitted the world to go its own way. But 
at the time of the Reformation, God awoke as 
■a mighty man of war ; he took to himself his 
great power, and shook terribly the earth. Satan 
had exercised his power, and reigned, in the 
person of the " Man of Sin," for more than a 
thousand years. But now, the two witnesses 



210 ANNOTATIONS. 

being resurrected, and restored to their former 
State and dignity, a glorious change comes over 
the whole scene of characters, actions, and events. 

The Gospel, which is called the power of 
God, is disseminated, being distributed among 
all nations, as the system of laws by which 
Immanuel reigns, and will forever reign ; for it 
is called the everlasting Gospel, not in its offers, 
but its consequences. By the testimony of the 
two witnesses, God exercises his great power, by 
which he consumes the power of his enemies, 
and saves to the utmost all who accept and sub- 
mit to his terms of salvation, and hereby exalts 
his Church, the Holy City, unto the glorious New 
Jerusalem ! 

Since the time of the Reformation, through the 
great power of the pure Gospel, he has reigned 
in the hearts of millions who have passed over 
Jordan to the heavenly Jerusalem. The Gospel, 
like its author, is alive fore verm ore. "It has all 
the dignity of age, without any of its decrepitude ; 
all the vigor of youth, without its inexperience. 
As an institution, it stretches farther back than 
any nation in the civilized world ; and as a spirit 
of reform, it has wrestled with every phase of 
wrong which eighteen centuries have witnessed. 
It is more ancient than the oldest countries of the 
old world ; its preachers spoke in twenty tongues 
centuries before the government was established, 
which is represented by the Yatican ; it stood by 
the desert fountain from which all modern history 
flows, and dropped into it the sweetening branch 
of truth and peace. And yet its vigor has not 
been paralyzed by the evils which it has assailed, 
nor by the corrupt institutions which have too 
often disgraced it in the eyes of men. As an in- 
fluence, it has never been so powerful, so am- 
bitious, or so daring as it is to-day. 

" Wherever Christianity has been published, 
since its first diffusion by the apostles, it has 
broken in upon the carnival of oppression, and 
stopped the fierce revels that made humanity 
their sport. At its sound, those who were tram- 
pled down, have started to their feet ; the children 
of the soil have looked up, and felt over them the 
canopy of heaven ; the debased have grown con- 
scious of the stirrings of a soul : and they that 
had been treated as the kindred of the clod, have 
burned with the aspirations of the skies. 

"The principles which, fifteen centuries ago, 
denounced the horrible slavery of Pagan Rome ; 
which, earlier still, rebuked the polished corrup- 
tion of Corinth, and the idolatry of Ephesus, now 
find eloquent lips through which to assail evils, 
corruptions, and social wrongs of the nineteenth 
century, and have possessed themselves of agen- 
cies by which they build bethels for neglected 
seamen, erect hospitals for the protection of the 



— CHAPTER XI. 

destitute, and scatter the words of truth, with its 
attendant blessings, on every benighted shore/' 

[V. 18. And the nations were angry, and thy 
wrath is come, and the time of the dead, that they 
should be judged, and that thou shouldst give 
reward unto thy servants the prophets, and to the 
saints, and to them that fear thy name, small and 
great; and shouldst destroy them which destroy 
the earth] — Many of the nations, at the time of 
the Reformation, were angry, being excited by 
the pontifical hierarchy ; for they felt that a power 
attended the Gospel which reproved them of sin, 
righteousness, and of a judgment to come ; and 
therefore tormented them ; and hence, they gave 
renewed evidence of anger. 

But the wrath of God — His disapprobation 
was hereby revealed from heaven, against all 
unrighteousness and ungodliness of men, who hold 
the truth in, or with, other unrighteous precepts 
and practices, as well as those who are entirely 
ignorant of the Gospel. 

[And the time of the dead] — Witnesses spoken 
of in the previous part of the chapter. This trum- 
pet period fulfilled and completed the time in 
which these witnesses were to be raised, after 
being dead and kept in the streets of the great 
city twelve hundred and sixty years, and their 
resurrection was fully consummated before the end 
of the seventh trumpet period, A. D. 1620, that 
they should he judged immediately after their 
resurrection, which actually took place in the last 
twenty years of this period. To judge, is to com- 
pare facts or ideas, and perceive their agreement 
or disagreement ; to hear and determine ; to con- 
sider accurately for the purpose of forming an 
opinion or conclusion, and thus to distinguish 
truth from falsehood. This is the very kind of 
judgment which was passed upon the two wit- 
nesses by King James' translators of the holy 
Scriptures. 

[And that thou shouldst give reward unto thy 
servants the prophets] — And by thus judging the 
two witnesses, they each are heard and accredited 
according to their true merit, both the Jewish and 
the Christian prophets ; and are thus rewarded 
according to their works. And by this reward 
they are the standard of authority, the measuring- 
rod, the rule of action among men, and every one 
is permitted to hear the voices of the prophets, in 
their own tongue wherein they were born. 

[And the saints] — The holy city are to be re- 
warded according to the two testimonies, the Old 
and New Testaments ; these are to compose their 
rule of action after the Gentiles shall cease to 
tread them down ; which was fully accomplished 
by the end of the seventh trumpet period, in the 
year 1680. 

[And them that fear thy name, small and 



ANNOTATIONS. 

great] — In every nation men are to be judged 
according to the correct and strict testimony of 
the Scriptures — every one according to his works ; 
and therefore their accountability will be meas- 
ured by their ability. Where little is given, little 
is required ; where much is given, much will be 
required: for he that knoweth his master's will, 
and doeth it not, shall be beaten with many stripes ; 
but he that knoweth not, and. doeth his master's 
will, shall be beaten with few. The Gospel is 
aggressive, and its ultimate object is to utterly 
consume and destroy every system which is in- 
consistent with, or opposed to it. From the quo- 
tations we have given, the great city is diametri- 
cally opposed to it ; and the grand, object of the 
horrid Corporation has been to destroy men's 
lives ; while the grand object of the Gospel is to 
save men's lives, by destroying those principles, 
systems, and practices which destroy men, soul 
and body, here, and eternally hereafter. All the 
while the holy city was being trodden down, and 
the two witnesses lay dead in the streets of the 
great city, the constant effort of the Man of Sin 
was to destroy or corrupt the earth; whatever 
else he did was the exception, and not the rule of 
action by which he propagated and maintained 
his system of doctrines, duties, and practice in 
the world. 

[V. 19. And the temple of God was opened 
in heaven, and there was seen in his temple the 
ark of his testament, and there were lightnings, 
and voices, and thunderings, and an earthquake, 
and great hail] — During the long period of revolv- 
ing ages in which the holy city was trodden down 
by Gentile feet, the true temple of God was shut 
up ; but, at the time of the Reformation, the tem- 
ple of God was re-opened, and the true worship 
of God was re-established and performed in the 
Christian Church ; and whatever the great city 
had added to, or taken from, the true temple ser- 
vice, was restored or removed, when it was again 
opened in heaven for the pure and heavenly wor- 
ship of God alone. 

[And there was seen in his temple the ark of 
his testament] — This is the true Church of Christ, 
symbolized by his temple ; for the former temple, 
which was the type of this, had been destroyed. 
We shall soon see whether his temple is the Ro- 
man pontifical Church, to the exclusion of all 
others. The ancient temple was to be a house of 
prayer or worship of God for all nations ; so of 
the new temple. 

[The ark of his testament was seen in the tem- 
ple] — The ark is the symbol of God's people, his 
faithful servants, and true worshipers. The ark 
was to contain the law and the testimony ; so 
Christians keep God's law. They are the ark in 
the true Church of Christ ; and they are to keep 



— CHAPTER XI. 211 

the testimony of the Holy Spirit ; and further, this 
is to be their rejoicing — the testimony of a good 
conscience, that in simplicity and godly sincerity 
they have their conversation in the world. None 
are truly members of this temple, unless, like the 
ancient ark of the covenant, they keep faithfully 
the law and the testimony. 

[And there were lightnings] — These were evi- 
dences that the great changes produced at the 
Reformation were the result of supernatural 
power, and light, and heavenly influences ; and 
these glorious events were to occur very rapidly, 
and be controlled and directed only by him who 
prepares the lightnings for the rain, that there 
may be seed-time and harvest. 

[And voices] — Of the Reformers, proclaiming 
the truth of God, the word of God, the entrance 
of which in the mind is as lightning, and is the 
power of God unto salvation to every one that 
believeth, to Jew first, and also to the Greek. 
Those voices, at, and since the Reformation, have 
been bold to proclaim the whole counsel of God, 
and cry aloud in protestation against the corrup- 
tions, errors, and vices of all mankind. 

[And thunderings] — Supernatural evidence that 
showers of blessings, from clouds of mercy, would 
descend and water the good seed sown by the 
husbandmen called and sent out by the Lord of 
the spiritual harvest. 

[And an earthquake] — A great political change 
which took place at the close of the seventh trum- 
pet period, about 1680, especially in the govern- 
ments of Great Britain and Trance. 

[And great hail] — -As hail comes down from 
heaven-^not like the snow, and rain, and dew, as 
blessings upon the earth, but as a curse or sore 
affliction, so this great hail assumes to come down 
from heaven. It symbolizes the great destruction 
which came upon those who protested against the 
horrid Inquisition, and the abominable corruptions 
of the Roman Catholic Church ; and for which 
they suffered incredibly about the time of the 
horrid massacre of St. Bartholomew's day, in 
1572, as we shall now see : 

"Leo, in a bull issued in 1520, ordered all to 
shun Luther and his adherents. His holiness 
commanded sovereigns to chase the abettors of 
Lutheranism out of their dominions. Adrian, 
in 1522, deprecated the spread of Lutheranism, 
and admonished princes and people against 
the toleration of this abomination ; and, if mild 
methods should be unavailing, to employ fire 
and faggot. 

"Paul IV distinguished himself by his recom- 
mendation of the Inquisition for the extermi- 
nation of heresy. This tribunal, his infallibility 
accounted the sheet-anchor of the papacy, and 
the chief battery for the overthrow of heresy. 



ANNOTATIONS. — CHAPTER XI. 



212 

The pontiff reckoned the Gospel, with all its di- 
vine institutions, as nothing, compared with the 
holy office for the defense of the holy see. Paul 
was right. The Gospel may support the Church, 
but the Inquisition is the proper instrument to 
protect the popedom. The Inquisition, accord- 
ingly, was the darling theme of his supremacy's 
thoughts. He conferred additional authority on 
the sacred institution, and recommended it to the 
cardinals and his successors with his parting 
breath. "When the cold hand of death was press- 
ing on his lips, and the soul just going to appear 
before its God, he enjoined the use of the Inquisi- 
tion, and expired, recommending murder and in- 
humanity. 

"These enactments of doctors and pontiffs were 
supported by the canons of councils. The Coun- 
cil of Lyons, in 1527, commanded the suffragans 
to make diligent inquiry after the disseminators 
of heresy, and to appeal, when necessary, to the 
secular arm. Anno 1528, the Council of Sens 
enjoined on princes the extermination of heretics, 
in imitation of Constantine, Valentinian, and 
Theodosius. 

" The General Council of Trent, in the same 
manner, patronized persecution. Ciaconia, a 
Dominican, preached before this assembly on the 
parable of the tares. The preacher, on this occa- 
sion, broached the maxim afterward adopted by 
Bellarmine and the Rhemish aunotators. He 
urged ' that the adherents of heresy should be 
tolerated, when their extermination would be at- 
tended with danger ; but when their extirpation 
can be effected with safety, they should be de- 
stroyed by fire, the sword, the gallows, and all 
other means.' All this, Ciaconia declared, the 
sacred synod itself had inculcated in its second 
session : and the Dominican's sermon and decla- 
ration were heard in the infallible assembly with- 
out objection or contradiction. The sacred synod 
again, in their last session, admonished 'all 
princes to exert their influence to prevent abettors 
of heresy from misinterpreting or violating the ec- 
clesiastical decrees, and to oblige these objectors, 
as well as all their other subjects, to accept and 
to observe the synodal canons with devotion and 
fidelity.' This was clearly an appeal to the secu- 
lar arm, for the purpose of forcing acquiescence 
and submission : and the natural consequence of 
such compulsion was persecution. 

" The canon law and the Roman ritual extend 
the spirit of persecution even to the dead. The 
canon law excommunicates any, who, with his 
knowledge, bestows Christian burial on heretics. 
The Roman ritual, also, published by the com- 
mand of Paul V, and in general use through the 
popish communion, 'refuses sepulchral honors to 
heretics and schismatics.' The offended, in this 



case, to obtain absolution and be freed from ex- 
communication, must, with his own hands and 
in a public manner, raise the interred from the 
hallowed sepulchre. He must, to be uncursed, 
unearth the mouldering remains of the corpse, 
and violate, by an act of horror, the sanctuary of 
the tomb. 

"The enactments of popes and councils were 
sanctioned and enforced by emperors and kings. 
Charles Y, emperor of Germany and king of 
Spain and the Netherlands, persecuted the friends 
of the Reformation through his extensive domin- 
ions. His majesty, in 1521, supported by the 
electors in the Diet of Worms, declared it his 
duty, for the glory of God, the honor of the Pa- 
pacy, and the dignity of the nation, to protect 
the faith and extinguish heresy ; and in con- 
sequence proscribed Luther, his followers, and 
books, and condemned all, who, in any manner, 
should aid or defend the Saxon reformer or read 
his works, to the confiscation of their property, 
the ban of the empire, and the penalty of high- 
treason." 

"The emperor's edicts against the Lutherans in 
the Netherlands were fraught with still greater 
severity. Men who favored Lutheranism were to 
be beheaded, and women to be buried alive, or, 
if obstinate, to be committed to the flames. This 
law, however, was suspended. But inquisitorial 
and military executions rioted in the work of 
death in all its shocking forms. The duke of 
Alva boasted of having caused, in six weeks, the 
execution of eighteen thousand for the crime of 
Protestantism. Paolo reckons the number, who, 
in the Netherlands, were, in a few years, massa- 
cred on account of their religion, at fifty thous- 
and ; while Grotius raises the list of the Belgic 
martyrs to a hundred thousand. 

Charles began the work of persecution in 
Spain, and with his latest breath recommended its 
completion to his son Philip II. The dying ad- 
vice of the father was not lost on the son. He 
executed the infernal plan in ail its barbarity, 
without showing a single symptom of compunc- 
tion or mercy. His majesty, on his arrival in 
Spain, commenced the work of destruction. He 
kindled the fires of persecution at Vallaclolid and 
Seville, and consigned the professors of Protest- 
antism, without discrimination or pity, to the 
flames. Among the victims of his fury, on this 
occasion, were the celebrated Pontius, Gonsalvus, 
Vsenia, Yircesia, Cornelia, Bohorquia, JEgidio, 
Losado, Arellan, and Arias. Thirty-eight of the 
Spanish nobility were, in his presence, bound to 
the stake and burned. Philip was a spectator of 
these shocking scenes, and gratified his royal and 
refined taste with these spectacles of horror. The 
Inquisition, since his day, has, by relentless 



ANNNOTATIONS. — CHAPTER XI. 



severity, succeeded in banishing Protestantism 
from the peninsula of Spain and Portugal. 

" Francis and Henry, the French kings, imi- 
tated the example of Charles and Philip. Fran- 
cis enacted laws against the French Protestants ; 
and ordered the judges, under severe penalties, to 
enforce them with rigor. These laws were re- 
newed and new ones issued by Henry. His most 
Christian Majesty, in 1549, entered Paris, made 
a solemn procession, declared his detestation of 
Protestantism and attachment to Popery, avowed 
his resolution to banish the friends of the Ref- 
ormation from his dominions and to protect Ca- 
tholicism and the ecclesiastical hierarchy. He 
caused many Lutherans to suffer martyrdom in 
Paris, and lent his royal assistance in person at 
the execution. Henry, like Philip, had, on this 
occasion, an opportunity of indulging the refine- 
ment and delicacy of his taste, in viewing the 
expiring struggles of his heretical subjects in the 
pangs of dissolution. 

" Instances of French persecution appeared in 
the massacres of Merindol, Orange, and Paris. 
The massacre of Merindol, planned by the king 
of France and the parliament of Aix, was exe- 
cuted by the president Oppeda. The president 
was commissioned to slay the population, burn 
the towns, and demolish the castles of the Wal- 
denses. 

" Oppeda, thirsting for blood, executed his com- 
mission with infernal barbarity. The appalling 
butchery has been related by the popish histori- 
ans, Gaufridus, Moreri, Paolo, and Thuanus, 
with precision and impartiality. The president 
slaughtered more than three thousaud Waldenses, 
who, from age to age, have been the object of 
papal enmity. Man, woman, and child fell in 
indiscriminate and relentless carnage. Thousands 
were massacred. Twenty-four towns were ruined, 
and the country left a deserted waste. 

" The massacre was so appalling that it ex- 
cited the horror even of Gaufridus, the Roman 
historian of these horrid transactions. The men, 
women, and children, in general, at the approach 
of the hostile army, fled to the adjoining woods 
and mountains. Old men and women were mixed 
with boys and girls. Many of the weeping moth- 
ers carried their infants in cradles or in their 
arms ; while the woods and mountains re-echoed 
their groans and lamentations. These were pur- 
sued and immolated by the sword of popish per- 
secution, which never knew pity. 

" A few remained in the towns and met a simi- 
lar destiny. Sixty men and thirty women sur- 
rendered in Capraria, on condition that their 
lives should be spared : and, notwithstanding 
plighted faith, they were taken to a meadow and 
murdered in cold blood. Five hundred women 



213 

were thrown into a barn, which was then set on 
fire ; and when they leaped from the windows, 
they were received on the points of spears or 
halberts. The rest were consumed in the flames 
or suffocated with the smoke. The women were 
subjected to the most brutal insults. Girls were 
snatched from the arms of their mothers, violated, 
and afterward, treated with the most shocking 
inhumanity. Mothers saw their children mur- 
dered before their face, and were then, though 
fainting with grief and horror, violated by the 
soldiery. The champions of the faith forced the 
dying women, whose offspring had been sacri- 
ficed in their presence. Cruelty succeeded vio- 
lation. Some were precipitated from high rocks ; 
while others were put to the sword or dragged 
naked through the streets. 

"The massacre was not merely the work of 
Oppeda and the soldiery ; but approved by the 
French king and parliament ; and afterward by 
the popedom, and all, in general, who were at- 
tached to Romanism. Francis and the city of 
Paris heard the news of the massacre with joy, 
and congratulated Oppeda on the victory. The 
parliament of Aix also, actuated, like the French 
monarch and nobility, with enmity against Wal- 
densianism, approved of the carnage, and felici- 
tated the president on the triumph. 

"The rejoicing, on the occasion, was not con- 
fined to the French sovereign and people. The 
pope and his court exulted. The satisfaction 
which was felt at the extirpation of Waldensian- 
ism was, says Gaufrid, in proportion to the scan- 
dal caused by that heresy in the church, by which 
the historian means the popedom. The friends 
of the papacy, therefore, according to the same 
author, 'reckoned the fire and sword well em- 
ployed, which extinguished Waldensianism, and 
forgot nothing that could immortalize the name 
of Oppeda. Paul IV made the president Count 
Palatine and Knight of Saint John ; while the 
partisans of Romanism styled the monster, *the 
defender of the faith, the protector of the faithful, 
and the hero of Christianity.' 

"The massacre of Orange, in 1562, was attend 
ed with the same horrors as that of Merindol. 
This was perpetrated against the Protestants, as 
the other had been against the Waldensians. Its 
horrifying transactions have been related with 
impartiality by the popish historians Varillas, 
Bruys, and Thuanus. The Italian army, sent by 
pope Pius IV was commanded by Serbellon, and 
slew man, woman, and child in indiscriminate 
carnage. Infants, and even the sick, were as- 
sassinated in cold blood. Children were snatched 
from the embraces of their mothers, and killed 
with the blows of bludgeons. 

"The work of death was carried on by various 



214 ANNOTATIONS. 

modes of torture and brutality. Some were kill- 
ed with the sword, and some were precipitated 
from the rock on which the city was built. Some 
were hanged, and others roasted over a slow fire. 
Many were thrown on the points of hooks and 
daggers. The soldiery mutilated the citizens in 
such a shameful manner as modesty forbids to 
Dame. Women with child were suspended on 
posts and gates, and their bowels let out with 
knives. The blood, in the meantime, flowed in 
torrents through the streets. 

"Many of the boys were forced to become 
Ganymedes, and to commit the sin of Sodom. 
The women, old and young, were violated ; the 
ladies of rank and accomplishments were aban- 
doned to the will of the ruffian soldiery ; and 
afterward exposed to the public laughter, with 
horns and stakes thrust into the body in such a 
manner as decency refuse to describe. 

"The massacre of Paris, in 1572, on Bartholo- 
mew's day, equalled those of Merindol and Orange 
in barbarity, and excelled both in extent. The 
facts have been detailed with great impartiality 
by Bossuet, Daniel, Davilla, Thuanus, and Meze- 
ray. The queen laid this plan, which had been 
two years preconcerted, for the extinction of here- 
sy. The execution was intrusted to the Duke of 
Guise, who was distinguished by his inhumanity 
and hatred of the Reformation. The duke, on 
the occasion, was aided by the soldiery, the popu- 
lace, and the king. The military and the people 
attached to Romanism thirsted for the blood of 
the Huguenots. His most Christian majesty, 
Charles IX, attacked in person, his unresisting 
subjects with a gun, and 'shouted with all his 
might, kill, kill.' One man, if he deserve the 
name, boasted of having, in one night, killed a 
hundred and fifty, and another of having slain 
four hundred. 

" The tocsin, at midnight, tolled the signal of 
destruction. The assailants spared neither old 
nor young, man nor woman. The carnage lasted 
seven days. Mezeray reckons the killed in Paris, 
during this time, at 5000, Bossuet at more than 
6000, and Davila at 10,000, among whom were 
five or six hundred gentlemen. The Seine was 
covered with the dead which floated on its sur- 
face, and the city was one great butchery, and 
flowed with human blood. The court was heaped 
with the slain, on which the king and queen 
gazed, not with horror, but with delight. Her ma- 
jesty unblushingly feasted her eyes on the spectacle 
of thousands of men, exposed naked, and lying 
wounded and frightful in the pale livery of death. 
The king went to see the body of Admiral Coligny, 
which was dragged by the populace through the 
streets ; and remarked in unfeeling witticism, 
that the 'smell of a dead enemy was agreeable.' 



— CHAPTER XI. 

" The tragedy was not confined to Paris, but 
extended, in general, through the French nation. 
Special messengers were, on the preceding day, 
dispatched in all directions, ordering a general 
massacre of the Huguenots. The carnage, in 
consequence, was made through nearly all the 
provinces, and especially in Meaux, Troyes, Or- 
leans, JSTevers, Lyons, Toulouse, Bordeaux, and 
Rouen. Twenty-five or thirty thousand, accord- 
ing to Bossuet and Mezeray, perished in different 
places. Davila estimates the slain at 40,000, and 
Sully at 70,000. Many were thrown into the 
rivers, which floated the corpses on the waves, 
carried horror and infection to all the country, 
which they watered with their streams. 

" The reason of this waste of life was enmity to 
heresy or Protestantism. A few indeed suggested 
the pretense of a conspiracy. But this, even 
Bossuet grants, every person kew to be a mere 
pretense. The populace, tutored by the priest- 
hood, accounted themselves, in shedding hereti- 
cal blood, ' the agents of divine justice,' and en- 
gaged ' in doing God service.' The king accom- 
panied with the queen and princes of the blood, 
and all the French court, went to the parliament, 
and acknowledged that all these sanguinary trans- 
actions were done by his authority. ' The parlia- 
ment publicly eulogized the king's wisdom,' which 
had effected the effusion of so much heretical 
blood. His majesty also went to mass, and re- 
turned solemn thanks to God for the glorious 
victory obtained over heresy. He ordered medals 
to be coined to perpetuate its memory. A medal 
accordingly was struck for the purpose, with this 
inscription, PIETY EXCITED JUSTICE. Piety 
forsooth, propelled to murder, and the immolation 
of forty thousand people was an act of justice. 
Piety and justice, it seems, aroused to deeds of 
cruelty, the idea of which afterward, says Sully, 
caused even the inhuman perpetrator Charles, in 
spite of himself, to shudder. 

" The carnage, sanctioned in this manner by 
the French king, parliament, and people, was 
also approved by the Pope and the Roman court. 
Rome ' from her hatred of heresy, received the 
news with unspeakable joy. The Pope went in 
procession to the church of Saint Louis, to render 
thanks to God for the happy victory.' His legate 
in France felicitated his most Christian majesty 
in the pontiff's name, ' and praised the exploit, so 
long meditated and so happily executed, for the 
good of religion.' The massacre, says Mezeray, 
' was extolled before the king as the triumph of 
the Church.' 

" Spain rejoiced also in the tragedy as the de- 
feat of Protestantism. This nation has ever 
shown itself the friend of the Papacy, and the 
deadly enemy of the Reformation ; and this spirit, 



ANNOTATIONS. — CHAPTEE XI. 



215 



on this occasion, appeared in the joy manifested 
by the Spanish people for the murder of the French 
Huguenots. 

''England, like Germany, France, Spain, and 
the Netherlands, was the scene of persecution 
and martyrdom. Philip and Mary, who exercised 
the royal authority in the British nation, issued a 
commission for ' the burning of heretics.' The 
queen, in this manifesto, 'professed her resolu- 
tion to support justice and Catholicism, and to 
eradicate error and heresy ; and ordered her he- 
retical subjects, therefore, to be committed before 
the people to the flames.' This, her majesty al- 
leged, would show her detestation of heterodoxy, 
and serve as an example to other Christians, to 
shun the contagion of heresy. 

" Orleans acknowledges Mary's rigor, and her 
execution of many on account of their Protestant- 
ism. In this, he discovers, the queen followed 
her own genius rather than the spirit of the 
Church, by which he means the Popedom. This 
historian, nevertheless, represents Mary as 'wor- 
thy of eternal remembrance for her zeal.' Such 
is his character of a woman who was a modern 
Theodora, and never obliged the world but when 
she died. Her death was the only favor she ever con- 
ferred on her unfortunate and persecuted subjects. 

" Popish persecution raged, in this manner, 
from the commencement of the Reformation till 
its establishment. The flow of this overwhelming 
tide began at the accession of Constantine to the 
throne of the Roman empire: and, having pre- 
vailed for a long period, gradually ebbed, after the 
era of Protestantism. The Popedom, on this topic, 
was compelled, though with reluctance and incon- 
sistency, to vary its profession and practice. A 
change was effected in an unchangeable commu- 
nion. Some symptoms of the old disease indeed 
still appear. The spirit, like latent heat, is inac- 
tive rather than extinguished. But the general cry 
is for liberality or even latitudinarianism. The 
shout, even among the advocates of Eomanism, is 
in favor of religious liberty, unfettered conscience, 
and universal toleration. The Inquisition of Spain 
and Portugal, with all its apparatus of racks, 
wheels, and gibbets, has lost its efficacy, and its 
palace at Goa is in ruins. The bright sun of 
India enlightens its late dungeons, which are now 
inhabited, not. by the victim of popish persecu- 
tion, but by ' the owl, the dragon, and the wild 
beast of the desert.' 

" This change has, in some measure been influ- 
enced by the diffusion of literature and the Ref- 
ormation. The darkness of the middle ages has 
fled before the light of modern science : and with 
it, in part, has disappeared priestcraft and super- 
stition. Philosophy has improved, and its light 
continues to gain on the empire of darkness. 



Protestantism has circulated the Book of God, 
and shed its radiancy over a benighted world. 
The advances of literature and Revelation have 
been unfavorable to the reign of intolerance and 
the Inquisition. 

" But the chief causes of this change in the 
papacy are the preponderance of Protestantism 
and the policy of Popery. The Reformation, in its 
liberalizing principles, is established over a great 
part of Christendom. Its friends have become 
nearly equal to its opponents in number, and far 
superior in intelligence and activity. Rome, 
therefore, though she has not expressly disavowed 
her former claims, has, according to her ancient 
policy, allowed these lofty pretensions to slumber 
for a time in inactivity, and yielded, though with 
reluctant and awkward submission, to the pro- 
gress of science, the light of revelation, and the 
strength of Protestantism. 

" A late discovery has shown the deceitfulness 
of all popish pretenses to liberality, both on the 
continent and in Ireland. Dens, a doctor of 
Louvain, published a system of theology in 1758, 
and in some of the succeeding years. This work, 
fraught with the most revolting principles of per- 
secution, awards to the patrons of heresy, confis- 
cation of goods, banishment from the country, 
confinement in prison, infliction of death, and 
deprivation of Christian burial. Falsifiers of the 
faith, like forgers of money and disturbers of the 
state, this author would, according to the sainted 
Thomas, consign to death as the proper and 
merited penalty of their offense. This, he argues 
from the sentence of the Jewish false prophets, 
and from the condemnation of Huss in the Gen- 
eral Council of Constance. 

" This production in all its horror and de- 
formity, was dedicated to Cardinal Philippus, and 
recommended to Christendom by the approbation 
of the University of Louvain, which vouched for 
its ' orthodox faith and its Christian morality.' 
It was ushered into the world with the permission 
of superiors, and the full sanction of Episcopal 
authority. Its circulation on the continent was, 
even in the nineteeenth century, impeded by no 
Romish reclamation, nor by the appalling terrors 
of the expurgatorian index. The popish clergy 
and people, in silent consent or avowed approba- 
tion, acknowledged, in whole and in part, its 
Catholicism and morality. 

" The University of Louvain, on this occasion, 
exhibited a beautiful specimen of Jesuitism. A 
few years after its approbation of Dens' Theology, 
Pitt, the British statesman, asked this same uni- 
versity, as well as those of Salamanca and Valla- 
dolid, whether persecution were a principle of 
Romanism. The astonished doctors, insulted at 
the question, and burning with ardor to obliter- 



216 



ANNOTATIONS. — CHAPTER XI. 



ate the foul stain, branded the insinuation with a 
loud and deep negation. The former, in this 
case, copied the example of the latter. The 
divines of Salamanca and Valladolid, questioned 
on the same subject in 1603, in reference to the 
war waged by the Irish against the English in the 
reign of queen Elizabeth, patronized the principle 
of persecution, which, in their answer to Pitt, 
they proscribed. Such, on the European conti- 
nent, where the candor and consistency of the 
popish clergy, who, in this manner, adapted their 
movements, like skillful generals, to the evolu- 
tions of the enemy, and suited their tactics to the 
emergency of the occasion. 

" This complete body of theology, unconfined to 
the continent, was, in a special manner, extended 
to Ireland. 'The popish prelacy, in 1808, met, 
say Coyne and Wise, in Dublin, and unanimously 
agreed that this book was the best work and 
safest guide, in theology, for the Irish clergy. 
Coyne, in consequence, was ordered to publish a 
large edition, for circulation among the prelacy 
and priesthood of the kingdom.' 

" The work was dedicated to Doctor Murray, 
titular archbishop of Dublin. The same prelate 
also sanctioned an additional volume, which was 
afterward annexed to the performance with his 
approbation. Murray, Doyle, Keating, and Kin- 
sella made it the conference book for the Romish 
clergy of Leinster. The popish ordo or directory, 
for five successive years, had its questions for 
conference arranged as they occurred in Dens, 
and were, of course, to be decided by his high 
authority. The Romish episcopacy, in this way, 
made this author their standard of theology to 
direct the Irish prelacy and priesthood in casuis- 
try and speculation. Dens, therefore, possesses, 
with them, the same authority on popish theology 
as Blackstone with us, on the British Constitution, 
or the Bible on the principles of Protestant- 
ism. I 

" Accompanied with such powerful recommend- 
ations, the work, as might be expected, obtained 
extensive circulation. The College of Maynooth, 
indeed, did not raise Dens to a text-book ; this 
honor was reserved for Bailly. But this seminary 
received Dens as a work of reference. His theol- 



ogy lay in the library, ready, at any time, for con- 
sultation. Doctor Murphy's academy in Cork 
had fifty or sixty copies for the use of the seminary 
and the diocesan clergy. The precious produc- 
tion, indeed, has found its way into the hands of 
almost every priest in the kingdom, and forms the 
holy fountain from which he draws the pure 
waters of the sanctuary. 

"■The days of persecution, notwithstanding, 
will, in all probability, never return to dishonor 
Christianity and curse mankind. The Inquisition, 
with all its engines of torment and destruction, 
may rest forever in inactivity. The Inquisitor 
may exercise his malevolence, and vent his fero- 
city in long and deep execrations against the 
growing light of philosophy and the Reformation ; 
but will never more regale his ears with the groans 
of the tortured victim, or feast his eyes in witness- 
ing an Act of Faith. The popedom may regret 
its departed power. The Roman pontiff and 
hierarchy may indulge in dreams of future great- 
ness, prefer vain prayers for the restoration of 
persecution, or, in bitter lamentation, weep over 
the ashes of the Inquisition. But these hopes, 
supplications, and tears, in all likelihood, will 
forever be unavailing. Rome's spiritual artillery 
is, in a great measure, become useless ; and the 
secular arm no longer, as formerly, enforces eccle- 
siastical denunciations, or consigns the abettors 
of heresy to the flames." — Edgar. 

"What an infinite wisdom is displayed in the 
prediction of all these events, and that too in 
their chronological order ! What a grandeur in 
conception ; what sublimity of diction ; what 
boldness of metaphor, symbol, emblem and meto- 
nymy ! In view of all the great events which 
have passed before us, in our investigations of 
this Chapter, and the many coincidences between 
Prophecy and History, as we have shown in our 
lengthy quotations, we may safely say, that this 
is one of the most important parts of the whole 
Revelation ; evincing more fully than any other 
part, the continued watchfulness of Divine Provi- 
dence over the persecutions and conflicts of the 
holy city, and the two witnesses ; and the victory 
he has given his people over the power and cor- 
ruptions of the great city. 



218 



THE VOICE OF THE PROPHETS. 



REVELATION. 

CHAPTER. XII. 

1 A woman clothed with the sun travaileth. 4 The great 
red dragon standeth before her, ready to devour her 
child : 6 when she was delivered she Jleeth into the wil- 
derness. 7 Michael and his angels fight with the drag- 
on, and prevail. 13 The dragon being cast down into 
the earth, persecuteth the woman. 

1. And there appeared a great wonder in heav- 
en ; a woman clothed with the sun, and the moon 
under her feet, and upon her head a crown of 
twelve stars : 

2. And she being with child, cried, travailing 
in birth, and pained to be delivered. 

3. And there appeared another wonder in 
heaven ; and behold, a great red dragon, having 
seven heads and ten horns, and seven crowns 
upon his heads. 

4. And his tail drew the third part of the 
stars of heaven, and did cast them to the earth : 
and the dragon stood before the woman which 
was ready to be delivered, for to devour her 
child as soon as it was born. 

5. And she brought forth a man-child, who 
was to rule all nations with a rod of iron : and 
her child was caught up unto God, and to his 
throne. 

6. And the woman fled into the wilderness, 
where she hath a place prepared of God, that 
the}'' should feed her there a thousand two hun- 
dred and threescore days. 

7. And there was war in heaven: Michael 
and his angels fought against the dragon ; and 
the dragon fought and his angels, 

8. And prevailed not ; neither was their place 
found any more in heaven. 

9. And the great dragon was cast out, that 
old serpent, called the Devil, and Satan, which 
deceiveth the whole world : he was cast out 
into the earth, and his angels were cast out 
with him. 

10. And I heard a loud voice saying in heav- 
en, Now is come salvation, and strength, and 
the kingdom of our God, and the power of his 
Christ : for the accuser of our brethren is cast 
down which accused them before our God day 
and night. 

11. And they overcame him by the blood of 
the Lamb, and by the word of their testimony : 
and they loved not their lives unto the death. 



COLLATERAL SCRIPTURES. 

(V. 1.) Sing, barren, thou that didst not 
bear ; break forth into singing, and cry aloud, 
thou that didst not travail with child : for more 
are the children of the desolate than the chil- 
dren of the married wife, saith the Lord. En- 
large the place of thy tent, and let them stretch 
forth the curtains of thy habitations ; spare not, 
lengthen thy cords, and strengthen thy stakes : 
For thou shalt break forth on the right hand and 
on the left ; and thy seed shall inherit the Gen- 
tiles, and make the desolate cities to be inhabited. 
Fear not ; for thou shalt not be ashamed : neith- 
er be thou confounded ; for thou shalt not be put 
to shame : for thou shalt forget the shame of 
thy youth, and shalt not remember the reproach 
of thy widowhood any more. For thy Maker is 
thy husband ; the Lord of hosts is his name ; 
and thy Redeemer, the Holy One of Israel; 
The God of the whole earth shall he be called. 
For the Lord hath called thee as a woman for- 
saken and grieved in spirit, and a wife of youth, 
when thou wast refused, saith thy God. For a 
small moment have I forsaken thee ; but with 
great mercies will I gather thee. In a little 
wrath I hid my face from thee for a moment ; 
but with everlasting kindness will I have mercy 
on thee, saith the Lord thy Redeemer. For this 
is as the waters of Noah unto me : for as I have 
sworn that the waters of Noah should no more 
go over the earth ; so have I sworn that I would 
not be wroth with thee, nor rebuke thee. For 
the mountains shall depart, and the hills be re- 
moved ; but my kindness shall not depart from 
thee, neither shall the covenant of my peace be 
removed, saith the Lord that hath mercy on thee. 
thou afflicted, tossed with tempest, and not 
comforted, behold, I will lay thy stones with 
fair colors, and lay thy foundations with sap- 
phires. . And I will make thy windows of agates, 
and the gates' of carbuncles, and all thy borders 
of pleasant stones. And all thy children shall be 
taught of the Lord ; and great shall be the peace 
of thy children. In righteousness shalt thou be 
established : thou shalt be far from oppression ; 
for thou shalt not fear : and from terror ; for it 
shall not come near thee. Behold, they shall 
surely gather together, but not by me : whoso- 
ever shall gather together against thee shall fall 
for thy sake. Behold, I have created the smith 



THE VOICE OF THE PROPHETS. 



219 



COLLATERAL SCRIPTURES. 

that bloweth the coals in the fire, and that bring- 
eth forth an instrument for his work ; and I 
have created the waster to destroy. No weapon 
that is formed against thee shall prosper ; and 
every tongue that shall rise against thee in judg- 
ment thou shalt condemn. This is the heritage 
of the servants of the Lord; and their right- 
eousness is of me, saith the Lord. — Isa. liv : 
1-17. 

For the Lord God is a sun and shield : the 
Lord will give grace and glory : no good thing 
will he withhold from them that walk uprightly. 
Lord of hosts, blessed is the man that trust- 
eth in thee. — Ps. xxxiv: 11-12. 

But unto you that fear my name shall the 
Sun of righteousness arise with healing in his 
wings ; and ye shall go forth, and grow up as 
calves of the stall. — Mai. iv : 2. 

(V. 5.) Sanctify the Lord of hosts himself; 
and let him be your feai> and let him be your 
dread. And he shall be for a sanctuary ; but 
for a stone of stumbling, and for a rock of 
offence, to both the houses of Israel ; for a gin 
and for a snare to the inhabitants of Jerusalem. 
And many among them shall stumble and fall, 
and be broken, and be snared, and be taken. 
Bind up the testimony, seal the law among my 
disciples. And I will wait upon the Lord, that 
hideth his face from the house of Jacob, and I 
will look for him. Behold, I, and the children 
whom the Lord hath given me, are for signs 
and for wonders in Israel, from the Lord of 
hosts, which dwelleth in mount Zion. — Isa. viii : 
13-18. 

Yet have I set my king upon my holy hill 
of Zion. I will declare the decree : the Lord 
hath said unto me, Thou art my Son ; this day 
have I begotten thee. Ask of me, and I shall 
give thee the heathen for thine inheritance, and 
the uttermost parts of the earth for thy posses- 
sion. Thou shalt break them with a rod of iron ; 
thou shalt dash them in pieces like a potter's 
vessel. Be wise now, therefore, ye kings ; be 
instructed, ye judges of the earth. Serve the 
Lord with fear, and rejoice with trembling. Kiss 
the Son, lest he be angry, and ye perish from 
the way, when his wrath is kindled but a little. 
Blessed are all they that put their trust in him. 
— Ps. ii: 6-12. 



COLLATERAL SCRIPTDRES. 

Moreover the Lord spake again unto Ahaz, 
saying, Ask thee a sign of the Lord thy God ; 
ask it either in the depth, or in the height 
above. But Ahaz said, I will not ask, neither 
will I tempt the Lord. And he said, Hear ye 
now, house of David ; Is it a small thing for 
you to weary men, but will ye weary my God 
also? Therefore the Lord himself shall give 
you a sign ; Behold, a virgin shall conceive, and 
bear a son, and shall call his name Immanuel. 
Butter and honey shall he eat, that he may 
know to refuse the evil, and choose the good. 
For before the child shall know to refuse the 
evil, and choose the good, the land that thou 
abhorrest shall be forsaken of both her kings. 
— Isa. vii : 10-16. 

(V. 8.) Who shall separate us from the love 
of Christ? Shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, 
or sword ? As it is written, For thy sake we 
are killed all the day long ; we are accounted 
as sheep for the slaughter. Nay, in all these 
things we are more than conquerors, through 
him that loved us. For I am persuaded, that 
neither death, nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor 
things to come, Nor height, nor depth, nor any 
other creature, shall be able to separate us from 
the love of God, which is in Christ Jesus our 
Lord. — Rom. viii : 35-39. 

(V. 9.) Now the serpent was more subtile 
than any beast of the field which the Lord God 
had made : and he said unto the woman, Yea 
hath God said, Ye shall not eat of every tree of 
the garden. And the woman said unto the ser- 
pent, We may eat of the fruit of the trees of the 
garden : But of the fruit of the tree which is in 
the midst of the garden, God hath said, Ye shall 
not eat of it, neither shall ye touch it, lest ye 
die. And the serpent said unto the woman, Ye 
shall not surely die : For God doth know, that 
in the day ye eat thereof, then your eyes shall 
be opened ; and ye shall be as gods, knowing 
good and evil. And when the woman saw that 
the tree was good for food, and that it tuas 
pleasant to the eyes, and a tree to be desired to 
make one wise, she took of the fruit thereof, and 
did eat ; and gave also unto her husband with 
her, and he did eat. — Gen. iii : 1-6. 



220 



THE VOICE OF THE PEOPHETS. 



REVELATION. 

12. Therefore rejoice, ye heavens, and ye that 
dwell in them. Wo to the inhabiters of the 
earth, and of the sea ! for the devil is come 
down unto you, having great wrath, because he 
knoweth that he hath but a short time. 

13. And when the dragon saw that he was 
cast unto the earth, he persecuted the woman 
which brought forth the man-child. 

14. And to the woman were given two wings 
of a great eagle, that she might fly into the wil- 
derness, into her place, where she is nourished 
for a time, and times, and a half time, from the 
face of the serpent. 

15. And the serpent cast out of his mouth 
water as a flood, after the woman, that he migh 
cause her to be carried away of the flood. 

16. And the earth helped the woman; ana 
the earth opened her mouth, and swallowed up 
the flood which the dragon cast out of his mouth 

17. And the dragon was wroth with the wo- 
man, and went to make war with the remnant 
of her seed, which keep the commandments of 
God, and have the testimony of Jesus Christ. 



COLLATERAL SCRIPTURES. 



I speak that which I have seen with my 
Father; and ye do that which ye have seen 
with your father. They answered and said 
unto him, Abraham is our father. Jesus saith 
unto them, If ye were Abraham's children, ye 
would do the works of Abraham. But now ye 
seek to kill me, a man that hath told you the 
truth, which I have heard of God : this did not 
Abraham. Ye do the deeds of your father. 
Then said they to him, We be not born of for- 
nication ; we have one Father, even God. Jesus 
said unto them, If God were your Father, ye 
would love me : for I proceeded forth and came 
from God; neither came I of myself, but he 
sent me. Why do ye not understand my 
speech ? even because ye can not hear my word. 
Ye are of your father the devil, and the lusts 
of your father ye will do. He was a murderer 
from the beginning, and abode not in the truth, 
because there is no truth in him. When he 
speaketh a lie, he speaketh of his own : for he 
is a liar, and the father of it. And because I 
tell you the truth, ye believe me not. Which 



COLLATERAL SCRIPTURES. 

of you convinceth me of sin ? And if I say the 
truth, why do ye not believe me ? He that is 
of God heareth God's words ; ye therefore hear 
them not, because ye are not of God. — John 
viii: 38-47. 

And he showed me Joshua the high priest 
standing before the angel of the Lord, and 
Satan standing at his right hand to resist him. 
And the Lord said unto Satan, the Lord re- 
buke thee, Satan ; even the Lord that hath 
chosen Jerusalem rebuke thee : is not this a 
brand plucked out of the fire? Now Joshua 
was clothed with filthy garments, and stood be- 
fore the angel. And he answered and spake 
unto those that stood before him, saying, Take 
away the filthy garments from him. And unto 
him he said, Behold, I have caused thine iniquity 
to pass from thee, and I will clothe thee with 
change of raiment. And I said, Let them set 
a fair mitre upon his kead. So they set a fair 
mitre upon his head, and clothed him with gar- 
ments. And the angel of the Lord stood by. 
And the angel of the Lord protested unto 
Joshua, saying, Thus saith the Lord of hosts; 
If thou wilt walk in my ways, and if thou wilt 
keep my charge, then thou shalt also judge my 
house, and shalt also keep my courts, and I will 
give thee places to walk among these that stand 
by. Hear now, Joshua the high priest, thou, 
and thy fellows that sit before thee : for they are 
men wondered at : for, behold, I will bring forth 
my servant the BRANCH. For behold the 
stone that I have laid before Joshua ; upon one 
stone shall be seven eyes : behold, I will engrave 
the graving thereof, saith the Lord of hosts, and 
will remove the iniquity of that land in one 
day. In that day, saith the Lord of hosts, shall 
ye call every man his neighbor under the vine 
and under the fig tree. — Zech. iii : 1-10. 

(V. 1 0.) Blessed be the Lord God of our 
athers, which hath put such a thing as this in 
;he king's heart, to beautify the house of the 
Lord which is in Jerusalem ; And hath extended 
mercy unto me before the king and his counsel- 
ors, and before all the king's mighty princes. 
And I was strengthened as the hand of the Lord 
my God ivas upon me ; and I gathered togeth- 
er out of Israel chief men to go up with me. 
■Ezra, vii: 27-28. 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

Behold, I have given him for a witness to the 
people, a leader and commander to the people. 
Behold, thou shalt call a nation that thou know- 
est not; and nations that knew not thee shall 
run unto thee, because of the Lord thy God, 
and for the Holy One of Israel; for he hath 
glorified thee. Seek ye the Lord while he may 
be found, call ye upon him while he is near. 
Let the wicked forsake his way, and the unright- 
eous man his thoughts : and let him return unto 
the Lord, and he will have mercy upon him ; 
and to our God, for he will abundantly pardon. 
For my thoughts are not your thoughts, neither 
are your ways my ways, saith the Lord. For 
as the heavens are higher than the earth, so are 
my ways higher than your ways, and my 
thoughts than your thoughts. — Isa. lv : 4-9. 

(V. 11.) Give unto the Lord, ye kindreds 
of the people, give unto the Lord glory and 
strength ; Give unto the Lord the glory due unto 
his name : bring an offering, and come into his 
courts. worship the Lord in the beauty of 
holiness : fear before him all the earth. Say 
among the heathen, that the Lord reigneth: 
the world also shall be established that it shall not 
be moved : he shall judge the people righteously. 
Let the heavens rejoice, and let the earth be glad ; 
let the sea roar, and the fullness thereof. Let 
the field be joyful, and all that is therein : then 
shall all the trees of the wood rejoice. Before 
the Lord : for he cometb, for he cometh to judge 
the earth : he shall judge the world with right- 
eousness, and the people with his truth. — Psalm 
xevi: 7-13. 

And there went great multitudes with him : 
and he turned and said unto them, If any man 
come to me, and hate not his father, and moth- 
er, and wife, and children, and brethren, and sis- 
ters, yea, and his own life also, he cannot be my 
disciple. And whosoever doth not bear his cross, 
and come after me, can not be my disciple. For 
which of you, intending to build a tower, sitteth 
not down first and counteth the cost, whether he 
have sufficient to finish it ? Lest haply, after he 
hath laid the foundation, and is not able to finish 
it, all that behold it begin to mock him, Saying, 
This man began to build, and was not able to 
finish. Or what king, going to make war against 
another king, sitteth not down first, and consult- 



THE PROPHETS. 221 

COLLATERAL SCRIPTURES. 

eth whether he be able with ten thousand to meet 
him that cometh against him with twenty thous- 
and ? Or else, while the other is yet a great way 
off, he sendeth an ambassage, and desireth con- 
ditions of peace. So likewise, whosoever he be 
of you that forsaketh not all that he hath, he 
can not be my disciple. Salt is good ; but if 
the salt have lost his savour, wherewith shall it be 
seasoned ? It is neither fit for the land, nor for 
the dunghill ; but men cast it out. He that hath 
ears to hear, let him hear. — Luke, xiv : 25-35. 

(V. 12.) Sing, heavens; and be joyful, 
earth ; and break forth into singing, moun- 
tains ; for the Lord hath comforted his people, 
and will have mercy upon his afflicted. But 
Zion said, The Lord hath forsaken me, and my 
Lord hath forgotten me. Can a woman forget 
her sucking child, that she should not have com- 
passion on the son of her womb ? yea, they may 
forget, yet will I not forget thee. Behold, I 
have graven thee upon the palms of my hands ; 
thy walls are continually before me. Thy chil- 
dren shall make haste ; thy destroyers, and 
they that make thee waste, shall go forth of 
thee. Lift up thine eyes round about, and be- 
hold : all these gather themselves together, and 
come to thee. As I live, saith the Lord, thou 
shalt surely clothe thee with them all as with 
an ornament, and bind them on thee as a bride 
doeth. — Isa. xlix: 13-18. 

(V. 14.) Yea, they shall not be planted ; 
yea, they shall not be sown ; yea, their stock 
shall not take root in the earth : and he shall 
also blow upon them, and they shall wither, and 
the whirlwind shall take them away as stubble. 
To whom then will ye liken me, or shall I be 
equal ? saith the Holy One. Lift up your eyes 
on high, and behold who hath created these 
things, that bringeth out their host by number : 
he calleth them all by names, by the greatness 
of his might, for that he is strong in power ; not 
one faileth. Why sayest thou, Jacob, and 
speakest, Israel, My way is hid from the 
Lord, and my judgment is passed over from 
my God? Hast thou not known, hast thou 
not heard, that the everlasting God, the Lord, 
the Creator of the ends of the earth, fainteth 
not, neither is weary ? there is no searching of 
his understanding. — Isa. 1: 24-28. 



222 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

He giveth power to the faint ; and to them 
that have no might he increaseth strength. 
Even the youths shall faint and be weary, and 
the young men shall utterly fall : But they 
that wait upon the Lord shall renew their 
strength ; they shall mount up with wings as 
eagles ; they shall run and not be weary, and 
they shall walk and not faint. — Isa. xl: 29-31. 

(V. 15.) And judgment is turned away 
backward, and justice standeth afar off: for 
truth is fallen in the street, and equity cannot 
enter. Yea, truth faileth ; and he that depart- 
eth from evil maketh himself a prey : and the 
Lord saw it, and it displeased him that there 
was no judgment. And he saw that there was 
no man, and wondered that there was no inter- 
cessor; therefore his arm brought salvation 
unto him ; and his righteousness, it sustained 
him. For he put on righteousness as a breast- 
plate, and a helmet of salvation upon his head ; 
and he put on the garments of vengeance for 
clothing, and was clad with zeal as a cloak. 
According to their deeds, accordingly he will 
repay, fury to his adversaries, recompense to 
his enemies ; to the islands he will repay rec- 
ompense. So shall they fear the name of the 
Lord from the west, and his glory from the 
rising of the sun. When the enemy shall come 
in like a flood, the Spirit of the Lord shall lift 
up a standard against him. And the Redeemer 
shall come to Zion, and unto them that turn 
from transgression in Jacob, saith the Lord. 
As for me, this is my covenant with them, saith 
the Lord ; My spirit that is upon thee, and my 
words which I have put in thy mouth, shall not 
depart out of thy mouth, nor out of the mouth 
of thy seed, nor out of the mouth of thy seed's 
seed, saith the Lord, from henceforth and for 
ever. — Isa. lix : 14-21. 

(V. 16.) Now in the first year of Cyrus 
king of Persia, (that the word of the Lord by 
the mouth of Jeremiah might be fulfilled,) the 



COLLATERAL SCRIPTURES. 

Lord stirred up the spirit of Cyrus king of 
Persia, that he made a proclamation throughout 
all his kingdom, and put it also in writing, say- 
ing, Thus saith Cyrus king of Persia, The Lord 
God of heaven hath given me all the kingdoms 
of the earth ; and he hath charged me to build 
him a house at Jerusalem, which is in Judah : 
Who is there among you of all his people ? his 
God be with him, and let him go up to Jerusa- 
lem, which is in Judah, and build the house of 
the Lord God of Israel (he is the God) which 
is in Jerusalem. And whosoever remaineth in 
any place where he sojourneth, let the men of 
his place help him with silver, and with gold, 
and with goods, and with beasts, besides the 
free-will-offering for the house of God that is in 
Jerusalem. Then rose up the chief of the fathers 
of Judah and Benjamin, and the priests, and the 
Levites, with all them whose spirit God had 
raised to go up to build the house of the Lord 
which is in Jerusalem. And all they that tvere 
about them strengthened their hands with ves- 
sels of silver, with gold, with goods, and with 
beasts, and with precious things, besides all that 
was willingly offered. Also Cyrus the king 
brought forth the vessels of the house of the 
Lord, which Nebuchadnezzar had brought forth 
out of Jerusalem, and had put them in the house 
of his gods ; Even those did Cyrus king of Per- 
sia bring forth by the hand of Mithredath the 
treasurer, and numbered them unto Sheshbaz- 
zar the prince of Judah. And this is the 
number of them : thirty chargers of gold, a 
thousand chargers of silver, nine and twenty 
knives, Thirty basons of gold, silver basons of 
a second sort four hundred and ten, and other 
vessels a thousand. All the vessels of gold 
and of silver were five thousand and four 
hundred. All these did Sheshbazzar bring up 
with them of the captivity, that were brought 
up from Babylon unto Jerusalem. — Ezra, i: 
1-11. 



ANNOTATIONS. 



CHAPT 

[Y. 1 And the~e appeared a great wonder in 
heaven ; a woman clothed with the Sun, and the 
moon under her feet, and upon her head a crown 
of twelve stars] — That this woman symbolizes the 
Church of Christ, which is also represented by 
the metaphor of the holy city, in the previous 
chapter, is admitted by all orthodox Christian 
expositors. It is not to be doubted, then, that 
there was great cause of wonder to the whole 
family of God in heaven and on earth, that the 
holy city, the two witnesses, and the temple, 
should be so suddenly restored to their former state, 
dignity, and glory, which is here represented by 
the emblem of a woman arrayed in most glorious 
apparel. This is Zion ; her light has come ; the 
true light, which had been obscured for more than 
a thousand years, broke forth at the Reformation, 
as the sun going forth at the morning hour, after 
a long night of clouds and darkness. Jerusalem, 
then, put on her beautiful garments ; unto her 
was given light, comfort, and glory, and the hope 
of the highest prosperity, dignity, and happiness. 
She was clothed, honored, and protected by the 
Sun of Righteousness ; for her Lord now re-as- 
serted his right to her, and re-assumed his power to 
defend her ; and therefore he became her Sun and 
shield, and gave her grace and glory; and no 
good thing will he withhold from them that walk 
uprightly, for he will be with them always. 

[And the moon under her feet] — -The Jewish 
Church and every other organization being as 
inferior to her, as the moon is to the sun. And 
whatever light they possess, except what is re- 
flected from her, is as useless as moonshine in 
daytime. 

Bishop Newton understands this as applying 
to the Jewish economy, for it was the shadow of 
good things to come. " The moon is the lesser 
light, ruling over the night, and deriving all its 
illumination from the sun ; in like manner, the 
Jewish dispensation was the bright moonlight of 
the world, and reflected a portion of the glorious 
light of the Gospel. At the rising of the sun, the 
night is ended, and the lunar light no longer 
necessary, as the sun, which is reflected from her, 
shines directly upon the earth, clothing it with 
beauty, comfort, and glory. Exactly in the same 
way has the whole Jewish system of types and 
shadows been superseded by the Gospel economy, 
as exemplified by the incarnation, doctrines, prac- 
tice, crucifixion, burial, resurrection, ascension, 
ana intercession of Jesus Christ." The Jewish 
(223 ) 



ER XII. 

system was the foundation on which the Christian 
system was built, and sustains this necessary 
relation to it. But the Gospel system is the tem- 
ple, complete in all its proportions, order, beauty, 
grandeur, and glory ; reflecting the light of 
heaven's own pure day back upon its own found- 
ations. 

[And a crown of twelve stars upon her head] — 
This is a very proper emblem of the twelve Apos- 
tles, who, under God, were the builders of the 
Christian Church, and by whom the Gospel was 
first promulgated. Behold these master-builders 
erecting this magnificent temple ! It is faultless 
in materials, architecture, order, proportion, ca- 
pacity, beauty, and grandeur ! Now, behold them 
carrying up the cap-stone, as borne on angel 
wings, to complete the glorious superstructure ! 
It is laid to its place, and all is complete ! And 
now, behold them as they stand, like statutes, 
upon the top of the holy temple, looking up to 
the great Architect, and shouting, " Grace, grace 
unto it ! " 

This temple is built upon the foundation laid 
in Zion. It is not built upon an apostle, or all 
the apostles ; but upon Jesus Christ, who is the 
foundation of the apostles and prophets, even the 
chief corner-stone. He is the true foundation, 
forever supporting his Church by the power, 
doctrines, and promises of his Gospel. 

O, may we all be wise betimes to enter this 
holy temple, and find it to be the city of everlast- 
ing refuge and salvation ! And may all his build- 
ers, like the holy Apostles, be faithful over the 
house of God ; for " they that be wise shall shine 
as the brightness of the firmament ; and they that 
turn many to righteousness, shall shine as the 
STARS forever and ever." 

" It was from causes, seemingly fortuitous, and 
from a source very inconsiderable, that all the 
mighty effects of the Reformation flowed. Leo X, 
when raised to the papal throne, found the reve- 
nues of the Church exhausted by the vast projects 
of his two ambitious predecessors. Plis own tem- 
per, naturally liberal and enterprising, rendered 
him incapable of severe and patient economy, and 
his schemes for aggrandizing the family of Medi- 
cis, his love of splendor, and his munificence in 
rewarding men of genius, involved him daily in 
new expenses, in order to provide a fund for which 
he tried every device that the fertile invention of 
priests had fallen upon, to drain the credulous 
multitude of their wealth. Among others, he had 



224 ANNOTATIONS 

recourse to a sale of indulgences. The form of 
these indulgences was as follows : 

" May our Lord Jesus Christ have mercy upon 
thee, and absolve thee, by the merits of his most 
holy passion. And I, by his authority, that of 
his blessed apostles, Peter and Paul, and of the 
most holy Pope, granted and committed to me in 
these parts, do absolve thee, first, from all ecclesi- 
astical censures, in whatever manner they may 
have been incurred ; then from all thy sins, trans- 
gressions, and excesses, how enormous soever 
they may be, even from such as are reserved for 
the cognizance of the holy See, and as far as the 
keys of the holy Church extends. I remit to you 
all punishment, which you deserve in purgatory 
on their account ; and I restore you to the holy 
sacraments of the Church, to the unity of the 
faithful, and to that innocence and purity which 
you possessed at baptism ; so that when you die, 
the gates of punishment shall be shut, and the 
gates of Paradise shall be opened ; and if you 
shall not die at present, this grace shall remain in 
full force when you are at the point of death ; in 
the name of the Father, the Sou, and the Holy 
Ghost." — Mosheim's Ecclesiastical History. 

[V. 2.] Represents the woman, the Church, as 
being fruitful, and glorifying God in bringing forth 
many spiritual sons ; for " Herein is my Father 
glorified, that ye bear much fruit: I am the vine, 
and ye are the branches ; he that abideth in me, 
and 1 in him, the same bringeth forth much fruit ; 
for without me ye can do nothing :" e., "If ye 
keep my commandments, ye shall abide in my 
love ; even as I have kept my Father's command- 
ments, and abide in his love." — John xv. 

[V. 3. And there appeared another wonder 
in heaven] — It was matter of great wonder that 
any thing should disturb the Church, when she 
was thus living to bring forth fruit unto holiness, 
that her end might be everlasting life. But it 
happens according to the words of the apostle : 
" They that will live godly in Christ {and Christ 
in them) shall suffer persecution." " If a man 
observe the precepts, and is a son of the law, 
and lives a holy life, then Satan stands and 
accuses him.'''' — Shemath Rabba, sec. iii, fol. 
131-2. 

[And behold ! a great red dragon, having seven 
heads, and ten horns, and seven crowns upon his 
heads] — This was the first seducer, accuser, per- 
secutor, and destroyer of the true Church of 
Christ. This red dragon was the ensign of the 
great city, corporation, or government, which, we 
have clearly shown, is none other than the old 
heathen Roman imperial government ; and this 
we have proved to be so by a history of his char- 
acter, laws, and actions ; or the expression of 
his sentiments, as set forth by his officers and 



. — CHAPTER XII. 

general councils. But I will make one more quo- 
tation, which, with what I have said, will cer- 
tainly satisfy the most incredulous. 

" The heathen Roman empire is called a red 
dragon ; and, accordingly, we find from the tes- 
timony of ancient writers, that the dragon stand- 
ards of the Romans were painted red. Piti- 
cus, in his Lexicon of Roman Antiquities, and 
Ducange in his Latin Glossary, under the word 
dragon, have considered this subject at great 
length, especially the latter writer, who has made 
several quotations from Claudianus, Sidonius, 
Prudentius, and others, in which not only the 
standard, out also the image of the dragon itself 
is stated to be of a red or purple color. Of what has 
been said above respecting the dragon, this then 
is the sum : A huge fabulous beast is shown to 
St. John, by which some great pagan power is 
metaphorically represented : and the red dragon 
is selected from among the numerous imaginary 
animals which the fancies of mankind have crea- 
ted, to show this great pagan power is the heathen 
Roman empire." — Bishop Newton. 

We have already shown, from ecclesiastical 
history, that under Constantine, State and 
Church union took place ; and the emperor and 
his successors were supreme in Church and 
State, assuming pontificial as well as regal dig- 
nity. And this state of things has been continued 
in the states of the Church, the ancient and mod- 
ern sect of the beast, from the days of Constan- 
tine, down to the present time. 

[Having seven heads] — The dragon which the 
prophet saw, had seven heads, and these heads 
have been variously interpreted by Biblical critics, 
to whom the reader is referred. I saw an ancient 
silver coin, which had been excavated from the 
Ruins of Pompeii, in Italy, which was coined in 
the reign of Fammilius, one of the seven kings of 
Rome, (for it is worthy of remark that the first 
form of the Roman government was the regal ;) 
on one side of this coin was the representation of 
a huge serpent, the Dragon, which had seven dis- 
tinct heads. This, then, was the fabulous animal 
which was painted red upon their ensigns. 

This coin bore a date which gave evidence that 
it had been coined 2510 years ago, which would 
bring us back into the days of the seven kings 
who first ruled Rome ; the aggregate period of 
their reigns equaled two hundred and forty years, 
from the founding of Rome by the twin brothers, 
Remus and Romulus. 

It is stated in ancient mythology, that Minerva 
sprung full-grown from the head of Jupiter. And 
there "is evidently some great mythological fact 
hieroglyphically represented by this seven-headed 
dragon. 

The serpent was the emblem of wisdom ; "for 



ANNOTATIONS. — CHAPTER XII. 



225 



the serpent was more snbtilc than any beast of 
the field." So, Japeth, from which comes Jupi- 
ter, was the eldest and the wisest of his brethren; 
and time has proved the same to be true of his 
descendants. And it is worthy of remark, that 
Japeth had just seven sons, which are thus repre- 
sented like Minerva, as springing from the head 
of Jupiter, which gives the serpent or dragon just 
seven heads. 

[And ten horns] — Which are the emblems of 
honor and power, as the heads are of wisdom. It 
is also worthy of note, that five of Japeth's sons 
must have died, leaving no posterity ; as there is 
no mention made of but two of them having 
sons, and they had just seven. Thus Japeth and 
his two sons, and their seven sons, grand sons of 
Japeth, made just ten horns, or emblems of honor 
and power, as belonging to the great Japhetic 
family. 

Now, it was by these, and these alone, that the 
country of Europe was divided and peopled after 
their families. So that in the very earliest ages 
after the flood, or universal deluge, Europe was 
divided into ten powers or kingdoms, which di- 
visions have been maintained, as we have al- 
ready shown in notes on the eleventh chapter, 
in regard to the overthrow of a tenth of the city. 
The descendants of Japeth, then, adopted these 
emblems, and placed them upon their ensigns at 
the founding of Rome ; and it was a very just 
emblem too ; for we are told that Rome was first- 
inhabited by people from all the surrounding Ja- 
phetic nations. 

[And having seven crowns upon his head] — 
Crowns here are evidently used by metonomy, 
for kings who wear crowns. And this interpre- 
tation,' and this only, makes the Revelation con- 
sistent, and its truth convincing ; for as we have 
already shown, Rome had only seven kings, or 
crowned heads ; and these were her first or head 
rulers ; and there is no other kingdom or empire 
on earth, to which all this is applicable ; and 
therefore this is pagan Rome. 

[V. 4.] Reveals to us that the tail of this 
dragon insinuated itself around a third part of the 
stars of heaven, or ministers of the Church, and 
drew them to its service ; and did cast them down 
from their high, brilliant, and heavenly positions, 
unto the earth, to the low, dark, and groveling 
service of the world, the flesh, and the devil ; as 
their subsequent history fully proves. The num- 
ber of Christians which united with this great 
city, or red dragon power, was not more than one- 
third of the ministers who claimed to belong to 
Christ. 

It is true, beyond a doubt, that this was the 
number, because it is so stated by infallible inspi- 
ration. And, aside from divine testimony, it 
29 



looks reasonable that this was about the number ; 
for a great number formed the Eastern, Byzantine, 
or Greek Church ; and great numbers in tho 
West, in various parts of the Roman empire, 
refused to unite the Gospel and Dragon system 
of religion, or to put heaven to open shame by 
uniting Christ with Belial. 

It should be remembered that it is not the pur- 
pose of the Prophet to reveal events, in this 
Chapter, in their regular chronological order, as 
belonging to the seventh trumpet period ; but to 
recapitulate great events from A. D. 1 to 2940, and 
place before us two great signs, or, as we translate 
them, wonders — the woman clothed with the sun, 
and a great red dragon. These are designed to 
be the infallible signs by which men are to know 
or distinguish who compose the holy city, and 
who constitute the great city. The tail, symbol- 
izes the end — the last end. So it was in the end, 
or last end, of the Roman pagan government, 
that all these events transpired. 

Now, from the facts before us, we shall better 
understand the last clause of the verse : the red 
dragon or pagan Roman government stood ready, 
in the day of the incarnation of Jesus Christ, to 
devour or destroy him, which occurred in the 
days of Herod, when he issued an edict, (Matthew, 
chap, ii,) to destroy all the male children from 
two years old and under ; for it will be remem- 
bered that the kingdom of Herod was a province 
of imperial pagan Rome. 

[V. 5.] Reveals to us that the woman had 
brought forth a man child, of the blessed Virgin 
Mary, the Son of Man — Immanuel — God-Man ; 
and he was about to rule all nations with justice, 
mercy, and equity ; and would have continued 
then and become the personal potentate of uni- 
versal empire, if the world had not practically 
said : "We will not have this man rule over 
us." Therefore, being rejected of men, he ascended 
up, far above all the visible heavens, unto his 
Father's throne, and to the glory which he pos- 
sessed before the worlds were created : where he 
will remain as our mediator until he returns to 
the executive judgment, and assumes universal 
empire and everlasting dominion over the world. 

[V. 6.] The woman fled into the wilderness, 
as did Hagar, Sarah's maid-servant. She went 
in haste, to escape, or attempt to escape from 
danger or expected evil, and kept herself at a dis- 
tance from the great city / and she took up her 
abode in dens and caves of the mountains — place3 
specially prepared of God, instead of the ordinary 
habitations of men ; and her persecutors fed her 
there with the bread of affliction ; gave her to 
drink the bitter waters of sorrow, and sorely 
scourged her with the rod of oppression. 

And this state of things was to continue a 



226 



ANNOTATIONS.— CHAPTER XII. 



thousand, two hundred, and threescore days — 
which is twelve hundred and sixty common years. 
The woman and the holy city are synonymous ; 
and hence, we are taught that the woman was in 
the wilderness precisely the same length of time 
that the holy city was trodden down. The 
woman then fled into the wilderness this time, the 
first time, in A. D. 303. Here her flight com- 
menced ; and in about sixty years she was com- 
pletely hidden and sheltered in the wilderness ; 
and here she continued until the time of the Re- 
formation, when, in 1563, the great separation 
between Protestants and Papists took place : then 
her first sojourn of twelve hundred and sixty 
years in the wilderness ended ; for, from 303 to 
1563, are twelve hundred and sixty years: and 
ehe began to rise out of her state of oppression 
and obscurity, the wilderness; which was fully 
effected by the year 1620. 

[V. 7.] The war, mentioned in this verse 
as being in heaven, is to be understood as 
being among those who claim to be a part of the 
family of heaven — among Protestant Christians 
— all claiming to belong to the same heavenly 
family. 

Michael represents the chief prince of God's 
people ; the Dragon, the power of the Roman 
empire, or chief prince of this world. This war 
was both physical and spiritual between these 
two — it was both a war of words and a war of 
swords — a practical warfare, from the time of 
Church and State union under Constantine, up to 
the annunciation of the decisions of the Council 
of Trent. It was the war of the two principles, 
right and wrong. Right was maintained by 
Michael, and wrong by the Dragon, in his cru- 
sades and general councils. 

[And their angels fought] — The ministers of 
Christ and the ministers of Satan often engaged 
in a war of words, in those days, and their holy 
or unholy trumpets were sounded long and loud ; 
and well would it have been for the world, to all 
human appearance, if this had been the only con- 
flict. This was but the beginning of the end, 
which was commenced in the war of the Crusades 
and consummated in the bloody Inquisition and 
massacre on St. Bartholomew's day, when tens of 
thousands of Protestant Christians perished ! Sin, 
however, wounded in the conflict between Right 
and "Wrong, writhes and dies a dreadful death, 
amidst her watchful friends ; while Truth, though 
trodden down to earth so long, begins to rise again ; 
and she shall arise triumphant over all the gates of 
hell, for the eternal power, wisdom, and glory of 
God are hers. 

[V. 8.] For the gates of hell shall not prevail 
against the woman clothed with the sun — the 
bride, the Lamb's wife ; for the Lord God is her 



sun, to enlighten, comfort, and sustain her by his 
almighty arm ; and a shield to defend her from 
all her enemies ; and if they repent not, to fully 
avenge her; and will give her all-sufficient grace 
here, and a crown of glory in heaven. 

Reader, art thou a child of this woman — a 
child of God — and are you trying to be a faithful 
member of the Church — an humble Christian? 
The time has come when no others are entitled to 
a place in the Church of Christ, the holy city J 
neither will there be found an acceptable place, 
any more, for any other in the Church on earth 
or in heaven. 

[V. 9.] And the great dragon, that old ser- 
pent called the devil and Satan, which deceiveth 
the whole world, was cast out when the red dragon 
was overcome and rejected, through whom Satan 
wrought lying wonders, to deceive all the world. 
The red dragon was overcome and cast out at the 
time of the Reformation, as a counterfeit church, 
as a mere corporation through which Satan car- 
ried on his w 7 ork of destruction to the bodies and 
souls of men. These two dragons sustained the 
relation of cause and effect to each other ; and 
the red dragon did the work, maintained the 
principles, and carried on the system of rebellion 
against the divine government, which the great 
dragon constantly suggested to men of corrupt 
minds ; and in this way seduciDg spirits were sent 
forth to promulgate the doctrines of the devil, and 
deceive the whole world. 

But at the time of the Reformation, the dragon 
and his system forged decretals, and his angels 
or ministers were all rejected and cast out as 
not only useless, but ruinous. The highest honor 
that can be awarded him, is, that his whole sys- 
tem has no more worth than a base, earthly, po- 
litical corporation ; having Satan for its author, 
ruinous error for its matter, and the destruction 
of mankind for its object ; and therefore he was 
cast out into the earth, and his angels were cast 
out with him, as men would cast out salt which 
had lost its savor ; or, as they would cast a serpent 
and her brood from their midst. 

" A corporation which arrogates to itself so ex 
clusively the favor of God ; which regards all 
Protestants as pagans ; which, for the crime of 
rejecting its claims, disfranchises them, and has 
shed the blood of millions, — ought at least to 
have some peculiar and preeminent merits of its 
own. It ought, in theory, to tend to good ; and, 
after a trial of more than ten centuries, it ought 
to have left evidence of the reality and power of 
that tendency in the records of history. 

" As this corporation is constantly thrusting it- 
self on the attention of this nation as the only 
hope of humanity, and avows its purpose as soon 
as it has power, to expel and to exterminate Prot- 



ANNOTATIONS. — CHAPTER XII. 



227 



testantisra, it will not be if we subject it to a rigid 
and thorough scrutiny. 

" The principles of such a scrutiny are simple 
and obvious. We are to consider, not the pre- 
tenses of its partisans, but its internal structure, 
its mode of operation, its tendencies, and its re- 
sults. If a company of inquisitors were to intro- 
duce into this city various instruments of torture, 
6uch as the fertile genius of the Romish corpora- 
tion has so abundantly devised, and carry them 
to a large building recently erected, calling them, 
at the same time, musical instruments, it is prob- 
able that such a name would exert but little influ- 
ence in satisfying the mind of the community of 
the benevolent nature of their designs, in erect- 
ing the building and introducing the instruments. 
They would consider their structure, their mode 
of operation-, their tendencies, and natural results. 
They would, after considering these points, proba- 
bly conclude that they were instruments of tor- 
ture, and that the only music that would ever be 
produced by them would be that of groans and 
shrieks of agony. 

"So it should be little to us that the Romish 
corporation calls itself a church, and professes to 
aim at promoting the glory of God and the wel- 
fare of man. In a case of so much moment, we 
should not be deceived by names and pretenses. 
We ought thoroughly to examine the structure of 
the system itself, notice its tendencies, and in- 
quire what it has in fact done during its long 
history. 

" To prevent all misunderstanding, however, it 
is necessary at this point to remark that we are 
to view the system of Romanism in reference to 
those things which it has in distinction from and 
in opposition to Protestantism, laying out of the 
account any doctrines that it has in common with 
Protestantism. 

"This is but equitable; for any good which 
may result from such doctrines as it has in com- 
mon with Protestantism, certainly ougbtnottobe 
set down to its credit as Romanism ; for it exists, 
not on account of the peculiarities of Romanism, 
but in spite of them. 

"Thus, though Romanism avows a belief of the 
being of a God, and receives the Bible as his 
word, and has in its doctrinal system many ele- 
ments of truth which may be so arranged as to 
meet the wants of holy minds, yet this is nothing 
to its credit as Romanism ; for the doctrine con- 
cerning God, and the Bible, and the same ele- 
ments of truth are found without that system 
among the Protestants, and operate there with 
much greater energy, and with less to counteract 
their power. 

"Indeed, the power of Romanism to do evil is 
augmented by the fact that it has in it so much 



truth. This truth is, if we may so say, in a state 
of captivity to the Romish hierarchy, and is used 
by them to gain their own ends. They use it to 
give authority to their system. 

" By means of it they fit up some rooms in the 
great Babel in which holy men can dwell and 
worship God, though in captivity. Meantime the 
existence of such good men under the system is 
used to give it influence. They are as stool 
pigeons to draw others into the snare. 

" It is a part of the policy of the system to intro- 
duce all manner of inconsistent or contradictory 
views for various minds. Hence, though it con- 
tains many of the fundamental doctrines of Pro- 
testantism for the pious, yet none the less does it 
introduce for other classes other doctrines which 
neutralize or contradict them. And, if the con- 
tradictions are pointed out, it covers them up by 
the plea of mystery. 

" But, passing from what it has in common 
with Protestantism, let us consider what is pecu- 
liarly its own. 

" Let us, then, look at the system, stripping off 
its sanctimonious phraseology, and testing it by an 
impartial consideration of its tendencies and re- 
sults. 

"If we examine carefully the system of Ro- 
manism, in its theory and in its practice, we shall 
discover a curious triple combination, composed 
of a religion, a trading corporation, and a govern- 
ment. 

" The great idea of the corporation as a reli- 
gious body is, that it has an absolute and exclu- 
sive authority to confer the grace of God, as dis- 
played in the pardon of sin and the gift of eternal 
life. This grace it dispenses through certain 
agents, who alone are empowered to confer it, and 
whose grace alone is genuine. All other pre- 
tended grace is spurious and counterfeit. 

"Again: this grace is communicated through 
various forms or processes, called sacraments, 
and through the profession of a certain creed, and 
through confession to one of their agents, called 
a priest, who has full power from God, through 
them, to forgive sins, and to impose penances as 
the condition. 

"So far the system has the aspect of a religion. 
If, now, all this were done freely, and not as a 
means of obtaining money, the aspect of a trading 
company would not be seen. But such is not the 
fact. 

"In all ages this system has been used as a 
means of accumulating immense sums of money 
in return for the grace of God, of which it has the 
entire monopoly. This grace reaches, not merely 
to this life, but to an indefinite period beyond 
this life, in which the soul is neither in heaven 
nor in hell, but somewhere between, in a placo 



— CHAPTER XII. 



228 ANNOTATIONS. 

of torment called purgatory. Besides the com- 
mon grace of God, this corporation has laid up 
an inexhaustible store of the merits of all saints 
beyond what was needed for their own salvation ; 
and of these merits, also, they have the entire 
monopoly. Thus, by masses, and the application 
of these merits, and by prayers for the dead, they 
can deliver souls from purgatory ; and for a rea- 
sonable compensation they are always ready to 
do it. This gives them great power at sick beds, 
and over the wills of dying men and women, and 
over the purses of living relatives and friends. 
They have, also, various other sources of profit 
from the living, in the form of indulgences for 
sin ; scapularies, as defenses against all evils ; 
masses of every variety and for every purpose ; 
dispensations from fasts ; removals of impedi- 
ments to marriage ; miraculous medals ; various 
defenses against the devil; grace through the 
images or relics of patron saints, especially on 
their annual festivals ; and numerous other simi- 
lar devices. It will be found that all the pecu- 
liar doctrines and practices of Popery have a 
wonderful adaptation to produce immense pecu- 
niary profit. Thus, at the anniversaries of saints, 
all who visit their shrines are not to expect grace 
unless they deposit offerings. In like manner, 
the grace of relics is most abundant towards the 
most liberal contributors. One recent instance 
will cast light on this matter. The celebrated 
prelate, Arnold of Treves, and his priests, are 
6aid to have received one hundred thousand dol- 
lars in six months from offerings made in order 
to obtain a portion of the grace stored up in the 
holy coat. Eighty thousand medals of the Vir- 
gin, full of the same grace, were also sold, and 
also ribbons, bits of cloth, cotton, and silk which 
had touched the holy coat, and thus derived a 
portion of its salutary power. All the old rags 
in the neighborhood of Treves were thus sold for 
their weight in gold. The total value of this par- 
ticular adventure is estimated at three hundred 
thousand dollars. 

"It is to be understood that the Romish cor- 
poration has the monopoly of this department of 
gracious influence also, and that no bones, hair, 
skulls, chairs, coats, ribbons, medals, cloth, cotton, 
and silk are genuine except those which come 
from their manufactory. I have mentioned other 
important departments of traffic equally profit- 
able, or even more so. 

" Here, then, opens upon us the view of an im- 
mense commerce carried on for ages, the statis- 
tics of which have never yet been reported. But 
it is well known that at the time of the Reforma- 
tion, this corporation and their agents had gained 
possession of half, and sometimes of three quar- 
ters, of the property of the various states of 



Europe. ITor is there any question that, if the 
details were known, it would be found that the 
commerce of Tyre, of Carthage, of Venice, of the 
Hause Towns, of the East India Company, and 
of all other trading companies whatever, has been 
quite thrown into the shade by the traffic of this 
great corporation. Hence in prophecy its down- 
fall is represented under the symbol of the ruin 
of an immense commercial city. 

" Viewing this corporation as a government, 
the aspect of things is no less impressive. The 
head of the corporation is both a spiritual and a 
temporal ruler. He claims to be monarch of all 
monarchs. His senate of cardinals and electors 
are princes. His bishops also are lords each in 
his diocese, but are still his vassals, bound to him 
by a feudal oath. To him also are bound the 
rulers of the Jesuits and of the various orders of 
monks and nuns, who are an ali-pervading soldiery, 
sworn to do his will. To the bishops also are 
subjected the secular priests, and to them are sub- 
jected the people. Thus the whole system is one 
compact and an all-pervading government, the 
rule of which is absolute obedience to the central 
power and its agents in regular subordination. 
It is an immense army under military discipline. 

" Let us now study the operation of this corpo- 
ration on the mind. And, first of all, it is evi- 
dent that in religious matters it puts itself in 
God's place. God could, no doubt, if he pleased, 
reveal himself and impart grace to individuals 
out of this corporation ; but he will not. He has 
determined not to act except through this visible 
corporation. ISTo one can have any thing to do 
with him but through them. All the world out- 
side of them is empty of divine grace. There is 
no sunshine there. All is dark as hell ; all is 
under the despotism of the devil. God comes to 
man only as he has stored up in them his grace. 
Of that grace they have inexhaustible quantities. 
They, and they only, are the great head-quarters 
of supply. 

"Again : as they are infallible, and as God has 
subjected all men to them and put all grace into 
their hands, all men are bound to be their sub- 
jects and also their customers. To believe any 
others, or obey any others, or buy the grace of 
God of any others, is treason. 

" Again : as they are infallible, so they aim, as 
far as possible, to be omniscient and omnipresent. 
This they effect by their agents who hear confes- 
sions. To them every act, motive, feeling, 
thought, and plan must be disclosed, or no par- 
don of sins can be obtained ; for they can not 
judge of sins unless they know all the circum- 
stances of alleviation or aggravation. 

" Again : not only are the corporation to be 
regarded as infallible, but also their agents to 



ANNOTATIONS. 

whom confession is made are to be treated as in- 
fallible ; for, practically, the people are not al- 
lowed to know what the corporation or God 
teaches or demands by private judgment, but 
solely through the priests. It comes to this, then, 
in practice, that to each one his or her priest is 
as God, and hears confessions and absolves as 
God; and so their councils and doctors teach. 
Each priest, then, is virtually an extension of the 
great divine, infallible, central corporation. Thus 
the great central corporation branches out into 
agencies and sub-agencies all over the world, 
through which it teaches, governs, and trades. 

" It thus comes to pass, that though theoretical- 
ly the priest is not infallible, but only the great 
corporation, so that they are not responsible for 
his statements, yet in practice it is the priest who 
alone knows what the Church, who is infallible 
and as God, teaches, and he therefore is practi- 
cally infallible and as God ; and it is practical 
heresy or treason, as a general fact, not so to re- 
gard him. 

""We now come to a grand peculiarity of the 
system, upon which its working power entirely 
depends. To the masses it materializes and per- 
verts all ideas of heaven and hell ; it gives false 
and fanatical conceptions of God as regarding 
this corporation more than real and genuine holi- 
ness ; it fills the mind with superstitious fears, 
and then concentrates all these forces, from the 
first dawn of reason to break down all energy or 
courage to think or to reason from the Bible or 
from any other source against their authority or 
decisions. Even to doubt is heresy ; it is infidel- 
ity. It thus aims by the whole power of educa- 
tion thoroughly to cut the sinews of reason and 
of reasoning, and to establish a habit of blind and 
implicit belief. In this they have most incredi- 
ble success. 

"•Few have ever adequately considered the 
wide range of this operation. We know God as 
he is by love. Every one that loveth is born of 
God and knoweth God. The elements of heaven 
are found in the perfection of love and of com- 
munion with God. 

" But the miseries of hell are but the opposite 
of the joys of heaven ; they are the full develop- 
ment of malignant passions and a sense of the 
just displeasure of God. There is no need of 
literal penal fires ; nor does the Bible teach their 
existence. 

" But the moment that God is conceived of as 
the partial God of a corporation, for the most part 
grossly immoral, and holy men out of that church 
are consigned to literal fire, no true ideas of God, 
heaven, or hell remain. He is conceived of as 
an infinite, almighty, malignant demon. Malig- 
nity and revenge are sanctified as zeal for him. 



— CHAPTER XII. 229 

Arbitrary and fanatical terrors are multiplied. 
They penetrate the youthful mind and freeze it 
with horror at the thought of doubting the word 
of a corporation outside of which he has consigned 
all to perdition. From the effects of such train- 
ing few ever recover. 

" Such is the corporation and such its mode of 
operation. 

" Let us next consider its tendencies and effects. 
" As Protestants, we are of course regarded as 
heretics. 

" Let us, then, first consider its aspects to- 
wards us. 

First, then, it tends to make heresy the greatest 
of all crimes, and especially the heresy of doubt- 
ing or denying the divine authority and the infal- 
libility of the corporation. 

"The reason of this is plain. In the belief of 
this divine authority and infallibility lies the 
whole working power of the system in all its 
aspects — religious, pecuniary, and political. It is 
the essential, all-pervading element of its vitality. 
Therefore it is only the natural instinct of self- 
defense to consider the act of calling in question 
its divine authority or infallibility the greatest of 
crimes. To believe and act against its authority, 
its decisions, and its will, is the great, the only, 
unpardonable sin. It is called heresy in the 
phraseology of theologians. Its real and more 
intelligible name is, or ought to be, treason ; for 
this is what they mean by it. It is resistance to 
their authority, their power, their will, their law. 
Even if you are not actually promulgating error, 
yet, if you claim the right to judge of them or of 
their decisions by the Bible or by reason, you are 
guilty of the very essence of treason. It was for 
this, and this alone, that they burned John Huss. 

" Again : on their premises, the destruction of 
heretics is the natural and consistent development 
of the system. For those who are not infallible 
to destroy dissentients is illogical and inconsist- 
ent. But if such a corporation is a true and 
genuine theocracy, and knows it, and is infallible 
in all its decisions, — if they are, in fact, God upon 
earth, — then they regard themselves as standing 
on genuine Old Testament ground, and, in slaugh- 
tering heretics, as simply imitating Elijah in his 
slaughter of the priests of Baal, or Joshua in his 
slaughter of the idolatrous Canaanites at the com 
maud of God. 

" So, indeed, those who have been brought up 
thoroughly to believe the system have always 
looked at the matter. Believing this corporation 
to be a true theocracy, involving all the interests 
of God and of man on earth, rebellion against it, 
and efforts to destroy its authority, they have re- 
garded as the greatest of crimes. Hence we can 
understand why, though the Spaniards pity other 



230 ANNOTATIONS. 

criminals when executed, they exult and manifest 
peculiar joy at the burning of heretics ; which is 
well known to be the fact. Hence, also, the reli- 
gious services on the occasion of the massacre of 
St. Bartholomew were no more than the logical 
results of the system. 

"Beyond all doubt this is the only real logical, 
consistent Roman Catholic view. On no other 
grounds can the deeds of that system be defend- 
ed ; and there is now, as we have seen, a general 
tendency to take this ground and avow its con- 
sequences, and to declare that as soon as they gain 
the power they shall carry out these principles 
again. 

" On this ground Mr. Brownson denies that 
the Romish church ever has persecuted : she has 
but exercised just authority in punishing those 
who are guilty of treason. 

" But again : it follows that if in fact this cor- 
poration has no basis in the Bible, nor in history, 
but is founded on imposture and forgery, it of 
course must create in the managers of the cor- 
poration a peculiar and an intense hatred of the 
Bible and of history. Yiewed either as a reli- 
gion, a trading corporation, or a government, it 
would exert immense power to avert the disclosures 
of God's word and of the great volume of his- 
tory. How much more when the interests of 
three such systems combined in one are in peril ! 

" It is natural that the inhabitants of an immense 
palace should regard with horror and indignation 
all efforts to cast fire into it and consume it. Yet 
the Bible and history are merely the fire of God. 
Let them be fully developed, and this whole fabric 
is consumed. Of course, the most intense ener- 
gies of this whole mighty Corporation will be put 
forth to avert these results. 

" The doctrine of pious frauds, at its first devel- 
opment, was feeble and its aspect plausible ; but 
out of it grew the whole Papal system. And 
now, at last, all kinds of fraud, pious and impious, 
are needed in its defense, and must be, and will 
be, employed with the most intense energy. We 
need not wonder that the system sanctions them. 
It could not exist a day without them. 

" Once more : this system is, of necessity, one 
immense conspiracy, designed to destroy the very 
roots of all intellectual, civil, and religious liberty. 
This is essential in order to sustain it. This is 
involved in the decision of the Church, " that he 
who only doubts concerning the faith is to be re- 
puted an infidel." This maxim, applied from the 
first development of the intellectual powers of a 
child, and by every process of parental, priestly, 
and ecclesiastical influence, and by every terror 
that superstition can summon up, paralyzes' and 
cripples the minds of thoroughly-educated Roman- 
ists to an extent of which it is hard to conceive. 



— CHAPTER XII. 

This principle pervades the system with intense 
power, and especially all Romish educational 
processes. A habit of free and independent 
thought is fatal to their Church. Hence, the 
hatred of the ecclesiastics of Rome against our 
system of free schools, our histories, and our 
Bibles. If she would maintain herself she must 
have a system of education entirely under her 
control, so that she may still, as heretofore, crip- 
ple and paralyze the mind from its first to its last 
educational processes. This is what she means 
to have. 

" How can a community thus educated be free? 
Can any outward forms of government give free- 
dom to a nation the minds of whose children are 
thus paralyzed and crippled from the dawn of 
life? This effect of Romanism was seen and 
lamented in France at the time of the last revolu- 
tion. One of her leading statesmen declared that 
she could not follow the example of America in 
sustaining popular institutions, and assigned the 
influence of papal education as the reason. 

" On this ground Pierce Connelly, once a Ro- 
mish priest, eloquently says, in his letter to Lord 
Shrewsbury assigning his reasons for abjuring 
allegiance to the see of Rome, — 

" ' It is not civil liberty that is the first want of 
the continent of Europe or of the Spanish repub- 
lics of America. The want is, the education nec- 
essary for men to be free, the perception of what 
is liberty ; the want is, emancipation from a 

PSEUDO-DIVINE JURISDICTION UPON EARTH. This is 

the want that makes the darkness of their future, 
as of their present and their past. Rome weighs 
upon her victims like an eternal nightmare. Who 
was more impatient of the oppression than Yen- 
ice ? But was her proudest patrician ever free ? 
Nay, is Prussia, reduced to a semi-papal province 
by concordat, — is Prussia, or any great kingdom 
of the continent, free?' 

" Once more : the immense extortions of the 
system, as well as its system of holidays, absorb- 
ing in idleness a large portion of the time of the 
laboring classes, have tended in all ages, and still 
tend, to impoverish the nations over which it 
holds sway. It is notorious that kings and people 
in the most Catholic ages have groaned most bit- 
terly by reason of its various extortions, and have 
been by them at last aroused to resistance. Such 
feelings, indeed, in part, caused the Reformation. 
Hence, the miserable condition of Italy, and espe- 
cially of the population of the papal States. 

" In our own country, one of the priests has 
bitterly cursed savings banks. The reason is 
plain. The Church prefers to extort the savings 
of the poor laborers of this country for her own 
purposes, rather than to have them deposited for 
their earners in savings banks. So, also, she is 



ANNOTATIONS. 

determined to own all their church property. 
Moreover, because the system is hostile to all 
kinds of mental liberty, it is of necessity hostile 
to all inventive power, and to all free develop- 
ment of the laws of nature and of society, and to 
all social progress. This is self-evident ; for all 
truth belongs to one great system ; and true free- 
dom to investigate one part leads to true freedom 
to investigate another. The only safe course is to 
arrest the process, as when the Inquisition com- 
pelled Galileo to recant the true theory of the 
motion of the earth. 

" Under such influences true social progress is 
impossible. There will be no development of 
thrift, industry, energy, enterprise, invention, 
even as we see to be the case in all parts of Ro- 
man Catholic Ireland. 

"The historian Macaulay is disposed, even to 
an excess, to give all the credit that he can to 
Home before the Reformation. His judgment, 
therefore, is the more impartial as to what she is 
now. Speaking of the time since the Reforma- 
tion, he says : 

" ' To stunt the growth of the human mind has 
been her chief object. Throughout Christendom, 
whatever advance has been made in knowledge, 
in freedom, in wealth, and in the arts of life, has 
been made in spite of her, and has everywhere 
been in inverse proportion to her power. The 
loveliest and most fertile provinces of Europe 
have, under her rule, been sunk in poverty, in 
political servitude, and in intellectual torpor ; 
while Protestant countries, once proverbial for 
sterility and barbarism, have been turned, by skill 
and industry, into gardens, and can boast of a 
long list of heroes and statesmen, philosophers, 
and poets. Whoever, knowing what Italy and 
Scotland naturally are, and what, four hundred 
years ago, they actually were, shall now compare 
the country round Rome with the country round 
Edinburgh, will be able to form some judgment 
as to the tendency of papal domination. The 
descent of Spain, once the first among monarchies, 
to the lowest depths of degradation, the elevation 
of Holland, in spite of many natural disadvan- 
tages, to a position such as no commonwealth so 
small has ever reached, teach the same lesson. 
Whoever passes, in Germany, from a Roman 
Catholic to a Protestant principality, in Switzer- 
land from a Roman Catholic to a Protestant can- 
ton, in Ireland from a Roman Catholic to a Prot- 
estant county, finds that he has passed from a 
lower to a higher grade of civilization. On the 
other side of the Atlantic the same law prevails. 
The Protestants of the United States have left far 
behind them the Roman Catholics of Mexico, 
Peru, and Brazil. The Roman Catholics of 
Lower Canada remain inert; while the whole 



— CHAPTER XII. 231 

continent round them is in a ferment with Prot- 
estant activity and enterprise.' " 

[V. 10.] Is the voice of exultation heard from 
those humble, faithful, joyful friends of Christ, of 
whom it may be said, " Of such are the kingdom 
of heaven," who exulted at the Reformation in 
the triumph of truth over error ; of right over 
wrong, and of the Saviour over Satan : Say- 
ing, now is come salvation — deliverance from 
the temporal and spiritual evils imposed by 
Rome the great city, and now, through the teach- 
ing of the pure Gospel, is offered the true means 
of salvation from sin here, and deliverance here- 
after from all the consequences of sin. And 
strength, temporal and spiritual, are accessible; 
for men are now directed to look at once to God 
from whom all our help cometh ; and not to the 
saints or priests ; and depend with all confi- 
dence that the grace of God in Christ alone, is 
all-sufficient without priestly or saintly interces- 
sion ; and through life, and even in the dark val- 
ley of the shadow of death, according to our day, 
so shall our strength be ; for Christ is our strength 
and righteousness forever. 

And the kingdom of our God, is now again set 
up and established ; and through the Gospel, 
which contains the laws of the heavenly kingdom, 
is now opened up a new and living way, by which 
every soul of man may come to God by Jesus 
Christ, the great High Priest, without any other 
intercessors. And this kingdom has come not 
merely in word and outward ordinances, but it 
has come in power, and much assurance in the 
Holy Ghost ; for it is the power of God, and 
the power of his Christ, unto salvation to every 
one that believeth, the Jew first, and also to the 
Greek. The reason, and only reason, why we 
enjoy all this more than in former days, is, be- 
cause the accuser of our brethren is cast down, 
which accused them before our God day and 
night. This Rome did by her clergy, general 
councils, and the Inquisition ; and hereby the red 
dragon — Rome, evinced that she was actuated by 
the old dragon, who employed the red dragon as 
the agent through whom to accomplish all his 
ruinous purposes. 

A brief quotation from the Jewish Rabbins 
will show what estimate was placed upon Satan 
by them of the olden time, as well as by the in- 
spired writers of the Bible. 

" Every day, except the day of expiation, Satan 
is the accuser of men.'''' — Vayikra Rabba. 

" The devil stands always as an accuser before 
the kingdom of Israel." — Yalcut Chadash. 

" The holy blessed God said to the seventy 
princes of the word, have ye seen him, who al- 
ways accuses my children ?" — Sohar Levit. 
By their fruits or works ye shall know them ; 



232 ANNOTATIONS. 

therefore, judging the great city, the Roman cor- 
poration by this rule, it was the medium through 
which the great dragon carried on his work of 
destruction, for a thousand two hundred and three 
score days, while the woman was in the wilder- 
ness the first time. (V. 6.) 

But at the Reformation the two witnesses were 
raised from their death of silence, and bore testi- 
mony against the corruptions in practice, errors in 
doctrine, and unrighteousness in the government 
of the great city ; and the woman came forth from 
the wilderness, saying, " Now is come salvation, 
and strength, and the kingdom of our God, and 
the power of his Christ: for the accuser of our 
brethren is cast down, which accused them before 
our God day and night. 

[V. 11.] — The woman, clothed with the sun, 
overcame the great dragon by the blood of the 
Lamb, the blood of the New Testament, which 
was shed for the redemption of the world. Blood 
is used metaphorically for life and power, for it 
was through the Gospel, the word of God, which 
is also called life and spirit ; for it is God's ap- 
pointed means of spiritual life and power ; and 
by this weapon of heavenly warfare, wielded by 
the Holy Spirit, the woman conquered ; and the 
seed of the woman, the Word of God, bruised the 
serpent's head. And the word of their testimony, 
which the two witnesses gave against the great 
dragon, the red dragon, the Roman Corporation, 
caused him to be cast out into the earth as a thing 
only fit to be trodden under foot ; and these faith- 
ful witnesses for the truth, endangered their lives 
everywhere in bearing their testimony ; and they 
loved not their life at the day of death, as they 
did Christ : nay, verily, they counted not their 
lives worth any thing to them, if by a sacrifice of 
them, they might win the world to Christ. 

[V. 12. Therefore rejoice ye heavens] — Ye 
abodes of the blessed rejoice ! ye morning stars 
sing for joy, and shout aloud all ye sons of God, 
the praises of the Most High ! and ye that are 
made to sit and dwell together in heavenly places 
in Christ Jesus, rejoice, and again rejoice ; for 
the Captain of our salvation hath triumphed glo- 
riously over the great red dragon, and his rider ! 
This was the rejoicing of the woman when she 
came out of the wilderness ; but her time of tri- 
umph was brief; she soon goes into the wilder- 
ness the second time, to continue as long as at 
the first period. Here the twelfth chapter should 
end with this hymn of rejoicing. 

[Wo to the inhabitants of the earth and sea] — 
By the inhabitants of the earth and sea, we 
understand the members of State and Church 
union governments are represented ; and by the 
wo to them, we learn the dreadful calamity which 
came upon the whole commonwealth, or upon 



— CHAPTER XII. 

the whole corporation, over which Rome had con- 
trol, directly after the Reformation : therefore it 
is said, the devil is come down unto you having 
great wrath, because he knoweth he hath but a 
short time to inflict his calamities upon the wo- 
man ; and the devil used his utmost power by 
the Great Red Dragon immediately after the 
Council of Trent, to destroy the last vestige of 
the Holy City, the True Church, and especially 
in the great massacre of 1572. 

[V. 13.] — And the Red Dragon, when he saw 
that he was cast unto the earth ; where he was 
only considered an earthly, sensual, and devilish 
corporation ; first suggested and composed by the 
Great Dragon, that old serpent that deceived Eve, 
and but for Christ, utterly ruined our race, perse- 
cuted the woman, which brought forth the man- 
child, Jesus Christ, who was to rule all nations 
by his law and Gospel, and finally to break in 
pieces, as a potter's vessel, whatever opposed the 
progress of his kingdom. 

We submit a few facts, to give the reader a 
somewhat satisfactory idea of the manner in 
which the Great Dragon, through the Red Dragon, 
persecuted the woman, or Protestant Christians, 
not only indeed as on St. Bartholomew's day, 
but also by word in his lying and slanderous 
statements against Protestant Christians. 

"The unity and antiquity of Romanism, have, 
by its partisans, been often contrasted with the- 
diversity and novelty of Protestantism. These 
topics supply the votary of papal superstition 
with fond occasions of exultation, triumph, and 
bravado. Romanism, according to its friends, is 
unchangeable as truth, and old as Christianity. 
Protestantism, according to its enemies, is fluc- 
tuating as falsehood, and modern as the Reforma- 
tion. The Bishop of Meaux has detailed the 
pretended " Variations of Protestantism," and 
collected with invidious industry, all its real or 
imaginary alterations. The religion of the Ref- 
ormation, in the statements of this author, is 
characterized by mutability. Protestantism, in 
his account, separated, in its infancy, into jarring 
systems, and appeared in the nations of its na- 
tivity, in many diversified forms. But this dis- 
cordancy, it will be found, is the offspring of mis- 
representation. The Reformers, in their doc- 
trinal sentiments, exhibited a wonderful agree- 
ment. Their unanimity, indeed, was amazing ; 
and showed that these distinguished theologians, 
renouncing the vain commandments of men, 
and the muddy streams of tradition, had all 
imbibed the same spirit, and drunk from the 
same fountain. 

" The doctrinal unity of the Reformed appears 
from their Confessions of Faith. These were 
published at the commencement of the Reforma- 



ANNOTATIONS. — CHAPTER XII. 



233 



tion ; and all, in different phraseology, contain, 
in the main, the same truths. Twelve of these 
public expositions of belief were issued in the 
several European nations. These were the Augs- 
burg, Tetrapolitan, Polish, Saxon, Bohemian, 
Wittenberg, Palatine, Helvetian, French, Dutch, 
English, and Scottish confessions. All these are 
printed, in Latin, in Chouet's Collection ; and 
have been abridged and criticised by Sleidan, 
Seckendorf, Brandt, Bossuet, Maimbourg, Mo- 
reri, and Du Pin, according to their diversified 
prepossessions and designs. 

The Augsburg and Augustan Confession is the 
production of Melancthon, and was reviewed and 
approved by Luther. The Elector of Saxony, 
attended by a few of the German Princes, pre- 
sented it in 1530 to the emperor of Germany at 
the Diet of Augsburg. This confessional mani- 
festo, which was read in the Augustan Congress, 
received its name from the place of its presenta- 
tion ; and became the standard of Lutheranism, 
through Germany, Denmark, Sweden, and Nor- 
way. The work has been criticised with the pen 
of prejudice by Maimbourg, and abridged with 
impartiality by Seckendorf, Sleidan, Paolo, Mo- 
reri, and Du Pin. 

" The Tetrapolitan, like the Augustan Con- 
fession, was, in 1530, presented to his Imperial 
Majesty at the Diet of Augsburg, by a deputation 
from Strasbourg, Constance, Memmingen, and 
Lindau. The ambassadors on this occasion, rep- 
resented these four cities, and from this circum- 
stance, this public document took its appellation. 
This compendium was compiled by Bucer and 
Capito, and approved by the Senate of Stras- 
bourg. The compilation has been epitomised, 
with his usual fairness, by Du Pin, from whom it 
extorted a flattering eulogy. This writing, says 
the Sorbonnist, is composed with much subtlety 
and address. Every article is supported by scrip- 
tural authority, and expressed in a manner calcu- 
lated to impose on the reader. 

" The Bohemian, the Saxon, the Wittenberg, 
the Polish, and the Palatine, soon followed by the 
Augustan Confession. The Bohemian or Wal- 
densian Formulary was compiled from older 
records, and presented, in 1535, to the Emperor 
Ferdinand, by the nobility of Bohemia. The 
Saxon, in 1551, was issued in the Synod of Witten- 
berg, approved by the Protestant clergy of Saxony, 
Misnia, Pomerania, sanctioned by the Princes of 
Brandenburg aud Mansfelt, and presented, the 
same year, to the Council of Trent. The Witten- 
berg, composed by Brent, was published in 1552. 
The Polish was formed in the General Synod of 
Sendomir, in 1570, and recognized through 
Poland, Lithuania, and Samogitia. Frederic III, 
the Elector Palatine, in 1576, issued a Formulary, 
30 



in which he conveyed an exposition of his own 
faith. 

" The Helvetian Confession was issued in 1536, 
at Basil, in a convention of the Reformed minis- 
try and magistracy of Switzerland, and received, 
with common consent, through the Cantons of the 
nation. This form of belief was afterwards signed 
by a second assembly, held the same year in the 
same city. This, enlarged and improved, was 
again published in 1566, and extorted an unwil- 
ling eulogy from the Bishop of Meaux. The 
Swiss Confession, according to this author, excels 
all other compendiums of the same kind which he 
had seen in plainness and precision. The theo- 
logians of Basil, therefore, on this memorable 
occasion, not only promulgated their creed, but, 
wonderful to tell, made even Bossuet once at least 
in his life tell the truth. 

" The confessions of France, Holland, England, 
and Scotland soon followed that of Switzerland, 
The French Formulary was drawn up in a na- 
tional synod at Paris in 1559. Beza, in 1561, 
presented it to Charles IX, in the colloquy of 
Poissy. This public document was confirmed in 
the national council of Rochelle, and signed by 
the Queen of Navarre, by her son, Henry IV, by 
Conde, Nassau, Coligny, and the synod, and 
recognized by the Reformed of the French nation. 
Chouet has given it in Latin, and Lavel in 
French. The Dutch or Belgic, written in French 
in 1561, and in Dutch and Latin in 1581, was 
confirmed in a national synod in 1579. The 
English was edited in the synod of London in 
1562, and printed by the authority of the queen 
in 1571. This form of belief, published for the 
purpose of removing dissension and promoting 
harmony, was approved by the dignified and infe- 
rior clergy, and subscribed by her majesty Queen 
Elizabeth. That formula is faithfully abridged by 
Du Pin. Several confessions appeared in Scot- 
land in different times. Knox in 1560, composed 
one, which was ratified by parliament. This, 
however, and others, was only provisional and 
temporaiy, and sunk into neglect on the appear- 
ance of the Formulary compiled at Westminster, 
which, in 1647, was approved by the General 
Assembly, and in 1649, and 1690, were ratified 
by the Scotch parliament at Edinburgh, and 
afterward avowed by the people. 

" The approbation of each confession was not 
limited to the nation, for which, in a particular 
manner, it was intended. The Reformed of the 
several European kingdoms, evinced their mu- 
tual concord and communion, by a reciprocal 
subscription to these forms of faith. The Saxon 
creed was approved by the Reformed of Stras- 
bourg and Poland ; and the Bohemiau or Wal- 
densian by Luther, Melancthon, Bucer; by the 



234 



ANNOTATIONS.— CHAPTER XII. 



academy of Wittenberg, by the Lutherans and 
Zuinglians, and indeed by all the friends of Prot- 
estantism. The Polish was recommended by 
the Waldensiaus and Lutherans. The Dutch was 
subscribed by the French national Synod of Fi- 
geac ; and the French by the Reformed of the 
Netherlands. The Swiss, united to each other in 
mind and communion, declared themselves undi- 
vided from the Reformed of other nations of Chris- 
tendom ; and their confession was signed by the 
Protestants of Germany, Hungary, Poland, 
France, Belgium, England, and Scotland. 

" These confessional systems comprised all the 
topics of theology. Faith and morality were dis- 
cussed with precision and perspicuity. God, the 
Trinity, predestination, creation, providence, sin, 
duty, redemption, regeneration, justification, 
adoption, sanctification, baptism, communion, 
death, resurrection, and immortality ; all these 
subjects and many others were comprehended in 
these publications. The truth and duty of reli- 
gion were, in these concise expositions, explained 
in a clear and satisfactory manner. 

" These doctrinal compilations represented the 
theology of a vast population. Protestantism 
pervaded Norway, Sweden, Denmark, Prussia, 
Poland, Germany, Transylvania, Hungary, Swit- 
zerland, France, Holland, England, Ireland, and 
Scotland ; and visited the continents of Africa, 
Asia, and America. The extensive territory, in 
this manner, from the Atlantic to the Euxine, and 
from the Icy Ocean to the Mediterranean Sea, 
witnessed the light of the Reformation, which, 
propagated at succeeding times by missionary 
zeal, reached the African and Asian Continents, 
and crossing the interposing ocean, illuminated 
the transatlantic shores in a world unknown to 
the ancients. 

" The harmony of these declarations of belief 
is truly surprising, and constitutes an extraordi- 
nary event in the history of man. The annals of 
religion and philosophy supply no other example 
of such agreement. The several nations, let it 
be recollected, acted, on these occasions, in an 
independent manner, without concert or collu- 
sion. The one had no power or authority to con- 
trol the other. The clergy and laity, besides, 
were numerous, and scattered over a wide terri- 
tory. The transaction, in its whole progress, 
manifested the finger of Heaven, and the over- 
ruling providence of God. The Reformed, indeed, 
had the one common standard of Revelation. 
Directed by this criterion, the early patrons of 
Protestantism formed their faith, which, except 
on one point, to evidence human weakness, exhib- 
ited a perfect unanimity. The Zuinglian and 
Lutheran confessions, says Paolo, differed in 
reality, only in the sacrament. All these com- 



prehensive abridgments showed, in varied dic- 
tion, an astonishing unity, in the main, on all 
doctrinal questions, though they might differ on 
discipline and ceremony. 

" The absurdity of consubstantiation, indeed, for 
some time, deformed Lutheranism. This opinion, 
the Saxon Reformer, during his whole life, re- 
tained with obstinacy. His pertinacity on this 
subject kindled the sacramentarian controversy, 
which awakened a series of noisy, useless dispu- 
tations. These discussions afforded Bossuet a 
subject of empty triumph. Had it not been for 
this topic, on which he has rung every possible 
change, and which constitutes the staple com- 
modity of his " Variations," the good bishop 
would often have been at a woeful loss. 

"Luther's hostility to Zuinglianism, however, 
has been often much overrated. This appears 
from the conference between the Lutherans and 
Zuinglians at Marpurg, in 1529. Luther appeared, 
on this occasion, accompanied by Melancthon, 
Jonas, Osiander, Brent, and Agricola ; and Zuin- 
glius by Bucer, QHcolampadius, and Haedio. 
Many other persons of merit and erudition at- 
tended. The Lutherans and Zuinglians both 
agreed in the belief of a real presence in the 
sacrament ; but differed whether this presence 
was corporeal or spiritual. Mutual good-will and 
friendly feeling, however, prevailed, especially on 
the part of the Zuinglians. This is admitted by 
Maimbourg, Du Pin, Paolo, and Luther. The 
Zuinglians, according to Maimbourg, Du Pin, 
Sleidan, and Seckendorf, begged, with the most 
earnest entreaty, that a schism should not be con- 
tinued on account of one question. The Zuin- 
glians, according to Luther, were mild and con- 
ciliating even beyond expectation. An accom- 
modation, said the Reformer, is not hopeless ; 
and though a fraternal and formal union is not 
effected, there exists a peaceful and amiable con- 
cord. All agreed to exercise Christian charity, 
till God should supply additional light on the sub- 
ject of disputation and direct to the means of es- 
tablishing unanimity. The Conference, besides, 
were unanimous on all other points of divinity. 
All, say Du Pin and Paolo, were agreed on all 
topics but the communion. A confession was 
issued on the subjects of the Trinity, the incarna- 
tion, faith, baptism, justification, sanctification, 
tradition, original sin, vicarious righteousness, 
good works, the civil magistracy, and future judg- 
ment, and subscribed with the utmost harmony by 
Luther, Zuinglius, and the other theologians. 

" The Zuinglian communion never accounted 
the Lutheran peculiarity a sufficient reason for 
schism or disaffection. This they professed on 
many occasions. The French Reformed, in the 
national Synod of Charenton, acknowledged, in 



ANNNOTATIONS 

express terms, the purity of the Lutheran faith and 
worship. This assembly, in 1631, declared, says 
Aymon, the Lutheran communion sound in the 
fundamentals of religion, and free from supersti- 
tion and idolatry. A meeting of the two denomi- 
nations in 16(31, at Cassel, professed their recip- 
rocal esteem ; and, though a formal union was 
not constituted, expressed their mutual willing- 
ness for co-operation and cordiality. The Luther- 
ans and Calvinists of Hungary, Transylvania, and 
Poland, in 1570, in the Synod of Sendomir, ac- 
knowledged the orthodoxy of each other's faith, 
and formed a treaty of friendship and unity. 

" The mutual friendship entertained by the 
Reformed of Germany, France, and Switzerland, 
terminated among those of Hungary, Transylva- 
nia, and Poland, in a formal ecclesiastical union. 
This was gloriously effected at Sendomir in 1570. 
A synod of Hungarian, Transylvanian, and Polish 
Calvinists and Lutherans met at that city, ac- 
knowledged the conformity of their mutual faith 
to truth and Revelation, formed themselves into 
one body, and resolved on reciprocal co-operation 
against the partisans of Romanism and sectarian- 
ism. Agreed in doctrine, the synod, in the gen- 
uine spirit of religious liberty, left each Church 
to the enjoyment of its own discipline and forms. 
This noble and happy compact was confirmed in 
the Synod of Posen, held in the same year ; and 
in those of Cracow, Petrocow, and Breslaw, in 
1573, 1578, and 1583. Two branches of the Re- 
formed, who had differed in one non-essential, 
concurred, in this manner, to form one ecclesiasti- 
cal communion, and to bury in eternal oblivion all 
the conflicting elements of faction and animosity. 

" The formal junction, which bigotry had pre- 
vented, was, in 1817, effected through Prussia 
and Germany. The Calvinists modified the se- 
verity of predestination, and the Lutherans re- 
nounced the absurdity of consubstantiation ; and 
both denominations, after a candid explanation, 
could see no remaining ground of schism. The 
two, in consequence, united into one body, Lu- 
theranism and Calvinism, through the Prussian 
and German dominions, were amalgamated, and 
both distinctions resolved into one. The two 
have formed one ecclesiastical community, and 
are called Evangelical Christians. The king of 
Prussia, on the occasion, showed great activity in 
promoting the compilation of a Liturgy, calculated 
to gratify the community and afford universal 
satisfaction. The professors of Lutheranism and 
Calvinism, in this manner, harmonized, and one 
burst of benevolence and liberality extinguished 
the disaffection of three hundred years. 

" The Bishop of Meanx has taken occasion 
from these mutations to triumph over Protestant- 
ism. But he ought to have known the changes 



. — CHAPTEK XII. 235 

of Romanism on this topic, and have feared to 
provoke retaliation. The friends of Popery have 
entertained diversified opinions on transubstanti- 
ation, which they have not accounted as essential 
in their system. A few instances of these fluc- 
tuations may be adduced. Gregory, Pius, Da 
Pin, and the Sorbonne, rejected, or were willing to 
modify, their darling doctrine of transubstantiation. 

"Gregory VII, presiding in 1078 with all his 
infallibility, in a Roman Synod of one hundred 
and fifty bishops, prescribed a form of belief on 
this question, which rejected, or, at least, did not 
mention the corporal presence. He allowed Be- 
rengarius to profess, that the bread of the altar 
after consecration was the true body, and the 
wine, the true blood of our Lord. Transubstan- 
tiation and the corporal presence are here exclud- 
ed. Any Protestant would sign the declaration. 
The Zuinglians, at the conference of Marpurg, 
admitted the presence of the true body and blood 
of Jesus in the sacrament, and their reception by 
those who approach the communion. The same 
is taught in the Reformed Confessions of Switzer- 
land, France, Strasbourg, Holland, and England. 
Those of Switzerland and France call the sacra- 
mental bread and wine his body and blood, which 
feed and strengthen the communicant. Those of 
Strasbourg, Holland, and England, represent the 
consecrated elements as his true body and blood, 
which are present in the institution and become our 
nourishment. The doctrinal exposition of Pope 
Gregory and the Roman council would have satis- 
fied any of the Reformed denominations. All 
these admitted all that was enjoined by the Holy, 
Roman, Apostolic Synod, headed by his infalli- 
bility. Mabillon acknowledges the Berengarian 
creed's ambiguity and insufficiency. The con- 
temporary patrons of the corporal presence held 
the same opinion as Mabillon, and insisted on the 
substitution of an equivocal and explicit confes- 
sion, and the insertion of the epithet ' substantial.' 
This accordingly was effected next year. A new 
creed was issued, acknowledging a substantial 
change in the sacramental elements after conse- 
cration. 

"Pius IY followed the footsteps of Gregory. 
This pontiff in 1560, in the reign of Queen 
Elizabeth, offered to confirm the English Book 
of Common Prayer, containing the Thirty-nine 
Articles and the Litany, if the British Sovereign 
would acknowledge the pontifical supremacy, and 
the British nation join the Romish communion. 
The English Articles reject transubstantiation. 
The religion of England under Elizabeth, Mage- 
oghegan would insinuate, though without reason, 
was composed of Lutheranism and Calvinism ; 
but certainly contained nothing of transubstanti- 
ation. Pius wrote a letter to the Queen, which, 



236 



ANNOTATIONS. — CHAPTER XII. 



in the most friendly style, professed an anxiety 
for her eternal welfare, and the establishment of 
her royal dignity. This epistle, with the over- 
tures for union, was transmitted to Parpalio the 
Pope's nuncio. Martinengo was commissioned 
by his holiness the same year, to negociate a 
similar treaty. But the terms were refused by 
the queen and the nation. Martinengo was not 
even allowed to land in Britain, but was stopped 
in the Netherlands. 

" Du Pin and the Sorbonne copied the example 
of Gregory and Pius, and proposed at least to 
modify the doctrine of transubstantiation. Wake 
in London, and Du Pin in Paris, commenced an 
epistolary correspondence, on the subject of a 
union between the English and the French church. 
The French doctor proposed to the English bishop 
to omit the word transubstantiation, and profess a 
real change of bread and wine into the Lord's 
body and blood. This modification, which would 
satisfy many Protestants, was a new modeling 
of the Trentine council's definition. The proposal 
was conveyed in Du Pin's Commonitorium. The 
plan, however, was not merely the act of Du Pin. 
The conditions of coalition were read, and, after 
due consideration, approved by the Sorbonnian 
faculty, so celebrated for its erudition, wisdom, 
and Catholicism. These Roman hierarchs and a 
French university were willing, on certain terms, 
to compromise or modify transubstantiation ; and 
the patrons of Popery, in consequence, need not 
exult or wonder, if Lutherans, Zuinglians, and 
Calvinists evinced a disposition to unite, while 
their opinions on consnbstantiation disagreed, and 
much less, when their minds, after long consider- 
ation, came to correspond. 

" The unity of the Reformed, it may be observed, 
was restricted to faith and morality. Considera- 
ble diversity existed in discipline and ceremonies. 
But these, all admit, are unessential, and in many 
instances unimportant. Discipline, it is con- 
fessed, differs among the Romish as well as among 
the Reformed. The Disciplinarian Canons of 
Trent were rejected in France and in part of Ire- 
land ; while they are admitted even in Spain only 
so far as consistent with regal authority. Al- 
most every celebrated schoolman in the Romish 
Communion became the founder of a particular 
denomination, distinguished by a peculiarity of 
regulation and government. The Augustinians, 
Franciscans, Dominicans, Jansenists, Jesuits, 
Benedictines, were all characterized by different 
rites, discipline, and ceremonies. 

" Sectarianism, indeed, has prevailed since the 
rise of Protestantism. Many denominations ap- 
peared after the Reformation. Arianism, Swe- 
denborgianism, Flagellism, Southcottianism, and 
other errors have erected their portentous and 



fantastic heads. The clamor of Arianism, the 
nonsense of Swedcnborgianism, and the ravings 
of Southcottianism, have blended in mingled dis- 
cord and in full cry. 

"But all these or similar kinds of schism and 
heresy appeared, in all their enormity, many 
ages before the Reformation. Division arose in 
the Church from its origin, in the days of apos- 
tolic truth and purity. Irenaeus, who flourished 
in the second century, attacked the errors of his 
day, and his work on this subject fills a full vol- 
ume in folio. These errors, in the days of Epiph- 
anius, in the fourth century, had increased to 
eighty, and in the time of Philaster, to an hun- 
dred and fifty. Their number continued to aug- 
ment with the progress of time ; and their systems 
equaled those of the moderns in extravagance. 
Schism and heresy prevailed to a more alarming 
extent before than since the establishment of 
Protestantism in its present form. Later are but 
a revival of former errors and delusions, which 
flourished at a distant period, and, preserved 
from oblivion by the historian, swell the folios of 
ecclesiastical antiquity. 

" These illusions, however, the Reformers never 
countenanced, but, on the contrary, opposed. 
Luther and Calvin withstood the many deviations 
from truth and propriety which appeared in their 
day, and which since that period have, in vari- 
ous forms, infested Christendom. The Saxon re- 
former exerted all his authority against the error 
and fury of Anabaptism, in Germany ; and was 
imitated in his opposition to turbulence by the 
Swiss, French, English, and Scottish Reformers, 
Zuinglius, Calvin, Cranmer, and Knox. 

" The Romish priesthood and people, on the 
contrary, have, in every age, fostered fanaticism 
and absurdity. Every foolery of sectarianism, 
which, though unconnected with Protestantism, 
arose since the Reformation, and disgraced reli- 
gion, has nestled in the bosom of Popery, and 
been cherished by its priesthood and people. 
Arianism, an affiliated branch of Socinianism, 
claims the honor of antiquity, and was patronized 
by Liberius, and by the councils of Sirmium, Se- 
lucia, and Ariminum. The extravagance of 
Montanism, as Tertullian relates, was patronized 
by the contemporary Pope and rivaled the fanat- 
icism of Swedenborgianism. The pontiff, says 
Godeau, gave Montanus letters of peace, which 
showed that he had been admitted to his commu- 
nion. Llis holiness, says Rhenan, Montanized. 
Yictor, says Bruys, approved the prophesying 
of Montanus, Priscilla, and Maximilla. The mania 
of Joanna Southcott in modern times is eclipsed 
by the dreams of Beata, Clara, and Nativity. 

" Beata of Cuenza in Spain was born in the end 
of the eighteenth century in poverty and obscur- 



ANNOTATIONS. — CHAPTER XII. 



237 



ity. But she aspired, notwithstanding, to the 
character and celebrity of a Soman saint : and 
for effecting her purpose, 6he invented a most ex- 
traordinary fiction, which, she said, was revealed 
to her by the Son of God. Her body, she de- 
clared, as was indicated to her by special revela- 
tion, was transubstantiated into the substance of 
our Lord's body. Beata's blasphemy created no 
less discussion in Spain than Joanna's in Eng- 
land. The Spanish priests and monks divided 
on the absurdity. Some maintained its possibil- 
ity, and some its impossibility : and the one 
party wondered at the other's unbelief. A few, 
indeed, it appears, were the accomplices of her 
imposture. But many were the dupes of their 
own credulity. Beata's visionary votaries, be- 
lieving her flesh and blood transformed into the 
substance of the Messiah, proceeded, in their folly 
and impiety, to adore the impostor. Her sacer- 
dotal and lay partisans conducted her in proces- 
sion, and with lighted tapers, to the churches and 
through the streets ; while these shameful exhi- 
bitions were accompanied with prostration and 
burning of incense before the new-made goddess, 
as before the consecrated host. The woman, in- 
deed, was as good a divinity as sacramental pas- 
try. Beata's claim, in all its ridiculous incon- 
sistency, was as rational in itself, and supported 
by as strong evidence as the tale of transubstan- 
tiation. The clergy and laity of Spain, basking 
in the sunshine of infallibility and illuminated 
with all its dazzling splendor, were no less lia- 
ble to deception than a few fanatics in England, 
guided by their own unlettered and infatuated 
minds. 

" Clara at Madrid, less assuming than Beata, 
aspired only to the name and distinction of a 
prophetess ; and her claims, like those of many 
other impostors, soon obtained general credit. 
Her sanctity and her miracles became the general 
topics of conversation. Pretending to a paralytic 
affection, and unable to leave her bed, the proph- 
etess was visited by the most distinguished citi- 
zens of the Spanish capital, who accounted them- 
selves honored in being admitted into her presence. 
The sick implored her mediation with God, for the 
cure of their disorders ; and grave and learned 
judges supplicated light to direct them in their 
legal decisions, from the holy prophetess. Clara 
uttered her responses in the true Delphic style, 
like a priestess of Apollo, placed on the tripod 
and under the afflatus of the god, or like a seer, 
•who beheld futurity through the visions of inspi- 
ration. She was destined, she announced, by a 
special call of the Spirit, to become a capuchin 
nun ; but wanted the health and strength neces- 
sary for liviDg in a cloistered community. His 
infallibility, Pope Pius VII, in a special brief, 



permitted her to make her profession before 
Don Athanasius, Archbishop of Toledo. The 
vicar-general of God granted the holy prophetic 
nun a dispensation from a cloistered life and a 
sequestered community. Miss Clara, in this man- 
ner, was acknowledged by the head of the Romish 
Church, while Miss Southcott was disowned by 
every Protestant community. An altar, by the 
permission of his infallibility, was erected oppo- 
site her bed. Mass was often said in her bed- 
room, and the sacrament left in her chamber as 
in a sacred repository. Clara communicated 
every day, and pretended to her followers that 
she took no food but the consecrated bread. This 
delusion lasted for several years. But the Inqui- 
sition, at last, on the strength of some information, 
interfered in 1802, in its usual rude manner, and 
spoiled the play. The punishments, however, 
contrary to custom, were mild. This was, per- 
haps, the only act of justice which the holy office 
ever attempted, and the only good of which its 
agents were ever guilty. 

" The revelations of sister Nativity, with all 
their ridiculous folly, have been recommended in 
glowing and unqualified language by Rayment, 
Hodson, Bruning, and Miluer. This prophetess, 
if she had little brains, had, it seems, clear eyes 
and good ears. She saw, on one occasion, in the 
hands of the officiating priest, at the consecration 
of the wafer, a little child, living and clothed with 
light. The child, eager to be received, or in other 
words, eaten, spoke with an infantile voice and 
desired to be swallowed. She had the pleasure 
of seeing, at another time, an infant in the host, 
with extended arms and bleeding at every limb. 
All nature, on the day of the procession, she per- 
ceived sensible of a present deity and manifesting 
joy. The flowers, on that auspicious day, blew 
with brighter beauty, and the anthems of angels 
mixed with the hosannas of men. The very dust, 
becoming animated, danced in the sepulcher of 
the saint with exultation, and in the cemetery of 
the sinner shuddered with terror. 

"The French prophetess also amused her leis- 
ure hours, in the nunnery, with the agreeable 
exercise of self-flagellation. The use of the dis- 
ciplining whip, unknown, say Du Pin and Boi- 
leau, to all antiquity, began in the end of the 
eleventh century. The novelty was eagerly em- 
braced by a community which boasts of its un- 
changeability. The inhuman absurdity has been 
advocated by Baronius, Spondanus, Pullus, Ger- 
son, and the Roman Breviary. Baronius, the 
great champion of Romanism, followed by Spon- 
danns, calls flagellation ' a laudable usage.' This 
satisfaction, Cardinal Pullus admits, is rough, but, 
in proportion to its severity, is, he has discovered, 
' the more acceptable to God.' Gerson in the 



238 



ANNOTATIONS.— CHAPTER XII. 



Council of Constance, in 1417, though he con- 
demned the absurdity in its grosser forms, re- 
commended the custom, when under the control 
of a superior, and executed by another with mod- 
eration, and without ostentation or effusion of 
blood. Self-flagellation, indeed, is sanctioned by 
the popish Church. The Roman Breviary, pub- 
lished by the authority of Pius, Clement, and Ur- 
ban, has recommended the absurdity by its appro- 
bation. This publication details and eulogizes 
the flagellations practiced by the Roman saints. 
These encomiums on the disciplinarian whip are 
read on the festivals of these canonized flagella- 
tors. The work containing these commendations 
is authorized by three pontiffs, and received with 
the utmost unanimity by the whole communion. 
The usage, therefore, in all its ridiculousness, 
possesses the sanction of infallibility. 

" This improved species of penance was 
adopted by the friendly monks of the age of the 
Crusades, who, with a lusty arm, belabored the 
luckless backs of the penitential criminals, men 
and women, even of the highest rank in society. 
The nobility, gentry, and peasantry, the emperor, 
the king, the lord, the lady, the servant, and the 
soldier, as well as the cardinal, the metropolitan, 
the bishop, the priest, the monk, and the nun, all 
joined in the painful and disgusting extrava- 
gance. Cardinal Damian, in 1056, brought it 
into fashion, and Dominic, Pardolf, Anthelm, 
Maria, Margaret, Hedwig, Hildegard, and Cecald, 
who have all, men and women, been canonized, 
followed Damian's example, and lacerated their 
backs for the good of their souls. 

u The Roman Breviary, already mentioned, 
edited by three Popes, commends many of its 
saints for their happy and frequent application of 
the whip to their naked backs. Self-flagellation, 
according to pontifical authority, became, in their 
hands, the sanctified means of superior holiness. 
This roll contains the celebrated names of Xavier, 
Canutus, Francisca, Regulatus, Bernard, Francis- 
cus, Teresia, and Bertrand. Xavier, the Indian 
apostle, wielded against his own flesh, ' an iron 
whip, which, at every blow, was followed with 
copious streams of blood.' Canutus, the Danish 
sovereign, 'chastised his body with hair-cloth, 
and flagellation.' Francisca copied the holy 
pattern. Her saintship ' took continual pains to 
reduce her body to submission by frequent self- 
flagellation.' Regulatus, by the skillful appli- 
cation of the sanguinary lash, ' subjected the flesh 
to the spirit.' Bernardin, Franciscus, and Ber- 
trand, following the useful example, operated with 
a thong on the back for the good of the soul. 
Teresia merits particular and honorable mention, 
for applying, with laudable attention, these Chris- 
tian means of holy torment. ' She often applied 



the bloody lash.' This, however, did not satisfy 
her saintship. She also, in addition, 'rolled her- 
self in thorns ;' and by this means, says the Bre- 
viary, the Holy Nun, blasphemous to tell, 'was 
accustomed to converse with God.' Her carcass, 
however, it seems, enjoys, since her death, the 
benefit of these macerations; and, ' circumfused 
in a fragrant fluid, remains, till the present day, 
the undecayed object of worship. The Church, 
that retains such senseless and ridiculous absurd 
ity, in a publication, reviewed by Pius, Clem 
ent, and Urban, may cease to reproach Protest 
antism with the acts of a few mistaken fanatics oi 
moon-struck maniacs, who, whatever name they 
may assume, are disowned by every Reformed 
denomination in Christendom. 

" Dominic, Hedwig, and Margaret, merit par 
ticular attention in the annals of flagellation. 
Dominic of the iron cuirass seems to have been 
the great patron and example of this discipline. 
He showed himself no mercy, and whipped, on 
one occasion, till his face, livid and gory, could 
not be recognized. This scourging was accom- 
panied with psalm-singing. The music of the 
voice and the cracking of the whip mingled, 
during the operation, in delightful variety. 

" Dominic, in the use of the whip, had the 
honor of making several improvements, which, 
in magnitude and utility, may be reckoned with 
those of Copernicus, Flamsteed, Newton, and 
La Place. He taught flagellators to lash with 
both hands, and, consequently, to do double exe- 
cution. The skillful operator, by this means, 
could, in a given time, peel twice as much super- 
abundant skin from his back, and discharge twice as 
much useless blood from his veins. He obliged the 
world also with the invention of knotted scourges. 
This discovery also facilitated the flaying of the 
shoulders, and enabled a skillful hand to mangle 
the flesh in fine style for the good of the soul. 

"Hedwig, and Margaret, though of the softer 
sex, rivaled Dominic in this noble art. Hedwig 
was Duchess of Silesia and Great Poland. She 
often walked during the frost and cold, till she 
might be traced by the blood dropping from her 
feet on the snow. She wore next her skin, a hair- 
cloth that mangled her flesh, which she would not 
allow to be washed. Her women had, by force, 
to remove the clotted blood, which flowed from 
the torn veins. The duchess adopted or invented 
an effectual, but rather rough means of sanctifi- 
cation. She purified her soul by the tears which 
she shed, and her body by the blows which she 
inflicted with a knotted lash. 

" Margaret, daughter to the King of Hungary, 
wore a haircloth and an iron girdle. She under- 
went not only the usual number of stripes, but 
made the nuns inflict on her an extraordinary 



ANNOTATIONS. 

quantity, which caused such an effusion of blood 
from her flesh as horror-struck the weeping exe- 
cutioners. Her devotion still augmenting during 
the holy week, she lacerated her whole body with 
the blows of a whip. 

"Edmond, Matthew, and Bernardin, used their 
disciplinarian thongs on particular occasions. 
Edmond, who is a saint, and was Archbishop of 
Canterbury, was solicited to unchastity by a Par- 
isian lady. The saint directed the lady to his 
study, and whether from a taste for natural beauty, 
or more probably to facilitate his intended flagel- 
lation, proceeded, without ceremony, to undress 
his enamored dulcinea, to which, being unac- 
quainted with his design, the unsuspecting fair 
submitted, with great Christian resignation. He 
then began to ply her naked body with a whip. 
The operation, though it did not, in all probability, 
excite very pleasurable sensations, tended, it ap- 
pears, to allay her passion. 

" Friar Matthew's adventure had a similar be- 
ginning and end. A noble nymph, young, fair, 
and fascinating, disrobed her lovely person for 
the purpose, probably, of unveiling her native 
charms ; and in this captivating dress, or rather 
undress, paid a nocturnal visit to her swain after 
he was in bed. But this adonis was insensible 
aud unkind. A lash of Spanish cords, adminis- 
tered, front and rear, to her naked beauty, vindi- 
cated the friar's purity, and expelled from his 
apartment ' the love-sick shepherdess.' 

" Bernardin was tempted in the same way, and 
preserved by the same means. A citizen of 
Sienna invited him to her house ; and, as soon as 
he entered, shut the door. She then, in unequiv- 
ocal language, declared the object of her invita- 
tion. Bernardin, says the story, according to 
divine suggestion, desired the woman to undress. 
Flagellators, indeed, on those occasions, generally 
chose to exhibit in the costume of Adam and 
Eve, and, by this means, contrived to add inde- 
cency to folly. The lady, accordingly, on the 
intimation of his will, and misunderstanding his 
design, immediately complied. But she was soon 
disagreeably undeceived. Contrary to her expec- 
tations, and probably to her desire, he began to 
apply his whip, which he used with great free- 
dom, till she was tired of his company and 
civility. 

" This flagellation was not peculiar to men and 
women. Satan, it seems, enjoyed his own share 
of the amusement. This, on one occasion, says 
Tisen, and after him Boileau, was bestowed on 
his infernal majesty by St. Juliana. Her sister 
nuns, on this emergency, heard a dreadful noise 
in Juliana's apartment. This, on examination, 
was found to proceed from her conflict with Beel- 
zebub. Her saintship engaged his devilship in a 



— CHAPTER XII. 239 

pitched battle in her own chamber. But Satan, 
for once, was overmatched and foiled. The 
saintess seized the demon in her hands, and 
threshed him with all her might. Juliana then 
threw Belial on the earth, trampled him with her 
feet, and lacerated him with sarcasm. Satan, if 
the account may be credited, has sometimes taken 
the liberty of whipping saints. Coleta, for in- 
stance, was, according to the Roman Breviary, 
often complimented in this way. Her saintship 
frequently felt the effects of the infernal lash. 
But Juliana, for once, repaid Satan with interest, 
for all his former impoliteness and incivility. 
The sainted heroine, it appears, fought with her 
tongue, as well as with her fists and feet. This 
weapon she had at command, and she embraced 
the opportunity of treating the devil to a few 
specimens of her eloquence. 

" Dunstan, the English saint, showed still 
greater severity than Juliana. The devil, at one 
time, assumed the form of a bear, and attacked 
the saint. Satan, in commencing hostilities, 
gaped and showed his teeth ; but, it appears, 
could not bite. He contrived, however, to seize 
Dunstan's pastoral staffin his paws, and attempt- 
ed to drag this ensign of office to himself. But 
this, Dunstan was not disposed tamely to resign. 
He chose rather to retain the weapon, and to use 
it as an instrument of war against his diabolical 
assailant. He accordingly applied it to Belial's 
back with such dexterity and effect, that the 
enemy was soon put to flight. The conqueror, 
also, like a skilful general, resolving to secure 
the victory, pursued the routed adversary, and 
threshed with might and main. This saint, in 
this manner, continued his military operations, till 
he broke the cudgel in three pieces on the van- 
quished devil. 

" Dunstan, on another occasion, discovered, saint 
as he was, still less mercy. Satan, or some other 
devil, had the assurance to put his head through 
the window of Dunstan's cell, for the purpose of 
tempting the saint. But the demon's intrusion 
cost him his nose, which, it seems, was of an 
enormous length. His saintship heated a pair of 
pinchers in the fire, and actuated with holy rage, 
seized Beelzebub's nose in the red-hot forceps. 
The saint then pulled in, and Belial, if it were he, 
pulled out, till the nose gave way : and Satan, 
who, during the comfortable operation, yelled like 
a fury and alarmed the whole neighborhood, 
escaped with the loss of his olfactory organ. The 
Devil, though the prominence of his face had for- 
merly been nearly as large as if he had been at 
Sterne's promontory of noses, has been distin- 
guished ever since by the flatness of his nasal 
emunctories. This story is gravely told by Os- 
bern, Eanulph, and other popish historians. 



240 ANNOTATIONS. 

" Middleton, during his visit to Rome, wit- 
nessed a procession in which the wretched vota- 
ries of superstition marched with whips in their 
hands, and lashed their naked backs till blood 
streamed from the wounds. A similar exhibition 
is presented at the annual return of the Lent 
season. Men of all conditions assembled at a 
certain place, where whips, ready for the work, 
are given to the operators. The lights are extin- 
guished. An alarm bell announces the moment 
for commencement. The victims of superstition 
and priestcraft then ply the thong, and flay their 
unfortunate shoulders. Nothing is heard during 
the tragedy but the groans of the self-tormentors, 
mingled with the cracking of whips and the clank- 
ing of chains, forming, if not a very harmonious, 
at least a very striking and noisy concert. The 
comfortable operation producing, of course, an 
agreeable excoriation, continues nearly an hour, 
accompanied with the vocal and instrumental 
6ymphony of groans, whips, and chains. 

" These flagellating exhibitions were, perhaps, 
surpassed by the convulsionarian scenes displayed 
in Paris about the year 1759. These frightful 
displays of fanaticism and inhumanity have been 
recorded by Baron Grimm with the greatest ex- 
actness, from reports taken on the spot by Conda- 
mine and Castel. These shocking and degrading 
transactions, countenanced by several of the Ro- 
man clergy, were continued for upwards of twenty 
years in the capital of his most Christian Ma- 
jest} r . The convulsionaries were popish fanatics, 
who pretended to extraordinary visitations of the 
Spirit. During these visitations, the enthusiasts 
of this school fell into convulsions, or, at their own 
request, suffered crucifixion or some other pun- 
ishment. 

" Rachel and Felicite, two pupils of the sister- 
hood, were actresses in the tragedy. These two 
maniacs suffered crucifixion, for the purpose, they 
said, of exhibiting a lively image of the Saviour's 
passion. Each was nailed to a wooden cross, 
through the hands and feet, and remained in this 
situation for more than three hours. During this 
time, the sisters slumbered in a beatific ecstasy, 
uttered abundance of infantile nonsense, and ad- 
dressed the spectators in lisping accents and all 
the silly babyism of the nursery. The nails at 
length were drawn ; and the sisters, after their 
wounds were washed and bandaged, sat down to 
a repast in the apartment, and pretended that the 
operation was attended with no pain, but with 
transporting pleasure. They both, indeed, had 
wonderful self-command, suppressed all audible 
indications of torment by groans or murmurs. 
Visible marks, however, betrayed their inward 
misery. Their agony, especially at the drawing 
of the nails, appeared by various contortions, 



— CHAPTER XII. 

wri things, and other unequivocal tokens of inter- 
nal distress. 

" A second exhibition consisted in the cruci- 
fixion of Fanny and Mary. Condamine, who was 
a spectator on the occasion, took his description 
from life. Fanny suffered with the greatest hero- 
ism. She remained three hours nailed to the 
cross, and was shifted, during this period, into a 
great variety of postures. But Mary wanted faith 
or fortitude. She shuddered at the fastening of 
the nails, and, in less than an hour, shouted for 
relief. She was, accordingly, taken from the 
cross and carried out of the chamber in a state of 
insensibilit} r . 

"This tragedy was succeeded by a comedy. 
Sister Frances announced that God had com- 
manded her on that day to burn the gown off her 
back, for the spiritual edification of herself and 
the spectators. Fire, accordingly, was, after a 
great deal of grimacing, set to her skirts. But 
her saintship, instead of experiencing consolation 
and delight, screamed with terror and yelled like 
a fury." — Edgar's Variations of Popery. 

(V. 14.) Reveals a new era in the history of 
the woman. Here the seventh trumpet period 
begins to end in 1620, and is completed by 1680. 
But as the prophet is revealing great events, in- 
cluding periods of great length, minor periods are 
not mentioned. To the woman were given two 
wings of a great eagle. The two wings meta- 
phorically represent the means of power and 
motion by which the woman could escape over 
sea and land from apprehended danger ; and 
these were given to her that she might fly into 
the wilderness, which had been hid for ages, 
behind the vail of western waters, and had been 
brought to view by the providence of God, just 
at the dawn of the Reformation ; and had not 
only been providentially discovered just at this 
juncture, but it had been equally as carefully kept 
for an asylum for the woman, so that she might 
become the first settler of it, and own it as her 
place by pre-emption. 

" During this (seventh trumpet) period, the face 
of the Christian world was changed. The thick 
darkness, which had overspread it, had begun to 
be dispelled by the revival of literature and phi- 
losophy ; but at the glorious era of the Reforma- 
tion the light of moral and religious truth shone 
forth with renewed splendor, and produced the 
most important results to the religious, literary, 
and political interests of mankind. Christianity, 
however, was not extensively propagated during 
this period, among distant nations. The atten- 
tion of the European world was too much ab- 
sorbed in the disputes which were carried on 
between the Reformists and Papists, to embark in 
so god-like an enterprise. 



ANNOTATIONS. 

"Still the Protestant princes did something in 
this work. It is certain that in 155G, fourteen 
missionaries were sent from Geneva -to convert 
the Americans, although it was not known by 
whom this design was promoted, or with what 
success it was attended. The English also sent 
colonies into the northern parts of America, by 
which the Christian faith was gradually promul- 
gated among the aborigines. 

" Much more, however, was attempted by the 
Papists, though it is thought, from very corrupt 
motives. The progress of the Reformation in 
Europe, cutting oft* the hope of the papists, they 
turned their attention to the unenlightened na- 
tions. In the execution of this design, the cele- 
brated society of the Jesuits was established. 

" Large numbers of this society, under the sole 
direction of the Pope, were employed in the con- 
version of the African, American, and Indian 
heathen. Francis Xavier was the most eminent 
anions; this order of men, and executed his mis- 

•w 1 

sion to the Indies with singular zeal and success." 
— Blair's Outlines of Chronology. 

Here, in her new wilderness home, the wo- 
man finds herself secure from her foes, and she is 
nourished with the bread of heaven and the wa- 
ters of life, and her children with the sincere milk 
of Gospel truth ; and they grow thereby to the 
perfect stature of men in Christ. But after all, 
she is in the wilderness j for the whole land, in 
a strict moral sense, is uncultivated, disorderly, 
unfenced, and overgrown with thorns, briers, 
and thistles ; and is nigh unto cursing ! 

And this state of things is to continue for a 
time, times, and half a time, which period is 
equal to three times and a half time, or seven half 
times. Each half time is equal to 180 years. 
Then 180 X 7 = 1260 years. This period dates at 
the time of the woman's flight, on account of per- 
secution, and first permanent settlement in this 
new world, the woman's wilderness, which oc- 
curred in the year 1620 to 1680. Therefore, the 
woman has to live here in a wilderness state 1260 
years from the time the pilgrims landed at Ply- 
mouth Rock, which will carry us on down to A. D 
2S80 to 2940. In this period the woman will 
come out of the wilderness the second and last 
time ; and in this period, as I shall yet show, 
Daniel's 2300 days end, and is the same period 
in which the sanctuary is to be cleansed. So, the 
cleansing of the sanctuary and the woman's sec- 
ond sojourn in the wilderness, end at the same 
time. This signifies the cleansing of the sanc- 
tuary from all errors in doctrine ; from all idols 
and filthiness in practice, and from all unright- 
eousness in government. These events will both 
occur in the same year, from 2880 to 2940. 

We have already seen the events which befell 

31 



— CHAPTER XII. 241 

the woman during her first sojourn in the wilder- 
ness of Europe. But now we bid farewell to the 
old wilderness, and follow the woman to America, 
and we shall see what befalls her foes, as well aa 
what she does in her new wilderness home, where 
she is to dwell ; for it is her place, and will be 
forever, for she is the Bride of the Prince of Peace, 
whose kingdom is an everlasting kingdom, and 
of whose dominion there shall be no end. 

[V. 15.] We have already shown that the ser- 
pent represented the government of Rome — pagan 
at first ; but since the days of ecclesiastical and 
political union, it represents both ; and this ser- 
pent cast out waters, which metaphorically repre- 
sent people. The first Christians which fled to 
the new world on account of religious persecutions 
were about one thousand, Huguenots from 
France, who settled at St. Augustine in Florida, 
in 1563. The old Serpent, however, sent out a 
fleet of Spaniards in a few years, and exterminat- 
ed them, not as robbers, pirates, or murderers, 
but as heretics / which meant then, among Roman 
Catholics, what it does now, one ivho claims the 
r ight of conscience, to read, believe, and obey the 
holy Scriptures as he understands them ; in- 
stead of submitting implicitly to the dictates of 
the Romish clergy. — (See Hist. United States.) 

The first event, however, that disturbs the 
woman after her permanent settlement in her 
wilderness home, was the French and Indian 
wars, instigated by the old Serpent. These were 
but the beginning of her conflicts ; for " the Ser- 
pent cast out of his mouth waters, as a flood after 
the woman, that he might cause her to be carried 
away by the flood ;" signifying that rulers or gov- 
ernments instigated by Satan, should issue orders 
that armies should be poured out as a flood after 
the woman, not to protect and assist her in the 
wilderness, but to cause her to give up her trust 
in God, or they would utterly destroy her, as a 
desolating flood drowns and carries away all be- 
fore it. 

And this was more especially true, during the 
seven years' war in this country, known as the 
Revolutionary War, from 1776 to 1783. This 
was the most distressing conflict recorded in mod- 
ern warfare ; for it was both a foreign and civil 
war of the most annoying character. But, by the 
providence of God, the woman maintained her 
wilderness home, for her infant children, and 
gained the victory over her enemies, after she had 
bravely fought seven times seven, bloody battles, 
on sea and land. — (See Hist. Revolutionary War.) 

[V. 16. And the earth helped the woman] — 
And the earth opened her mouth and swallowed 
up the flood which the Dragon _ cast out of his 
mouth ; signifying that the political government 
in the witderness, which is symbolized by the 



242 



ANNOTATIONS.— CHAPTER XII. 



earth, (because all political governments are of 
the earth, earthy,) would help the woman to con- 
quer her enemies ; that God would, in the defense 
of his righteous counsels, cause the sword to de- 
vour much flesh ; that an opposing power would 
destroy the armies of the Dragon, which he had 
poured out like an overwhelming flood into the 
land of the woman. How true. Thousands on 
thousands of the woman's enemies 'perished by 
hardships, diseases, and bloody wars, and thus 
the earth — the grave — opened her mouth and 
swallowed up the flood ; and they are left to 
sleep in their graves, all unheeded and unheed- 
ing the vast changes in human affairs ; the down- 
fall of dynasties, the subversion of kingdoms, 
and the revolution of empires ! 

And thus ended, in 1783, the woman's first 
great conflict in the new wilderness, in her mighty 
contest for Truth, Right, and Liberty. And here 
ended the period of twelve hundred and sixty 
years in which St. John's seven-headed and ten- 
horned beast existed ; which is only another name 
for the great Red Dragon. This period dates 
back to A. D.523, and ends in 1783; which is 
the great period, in the history of the world, in 
which priestly and political oppression were un- 
mitigated, and had often been exercised with the 
greatest cruelty over the subjects of Church and 
State. But at the end of this period, by the prov- 
idence of God, this corrupt, cruel, and unjust 
state of things was overthrown ; and the Trinity, 
Truth, Right, Liberty, the Ancient of Days, 
again assume and establish dominion over man- 
kind : for this conflict between Right and Wrong 
was not a war of conquest, but one of principles ; 
and yet, not a war of words, but of swords. 

Political and priestly oppression had bound the 
whole world, up to this date, as with a massive 
iron chain ; which, it was believed, the strength 
of ages could not break. But the giant Liberty, 
the .offspring of the woman clothed with the sun, 
had dwelt in the wilderness until his strength had 
been renewed as the eagle's. Then rising, like 
Samson, in the greatness of his strength, he broke 
this chain as a thing of naught, and took it to 
bind kings as captives to his conquering chariot. 

[V. 17. And the dragon was wroth with the 



woman, and went to make war with the remnant 
of her seed, which keep the commandments of 
God, and have the testimony of Jesus Christ] — ■ 
This signifies that the same power, the Red 
Dragon, which had persecuted and afflicted the 
woman in the wilderness, over whom she had 
gained so signal a victory, was greatly enraged 
against her ; and that he sent his armies into the 
country of the woman to make war with the rem- 
nant of her children, which were left after the 
previous war ; which implies that this second war 
was soon after the first, even while the remnant 
were living who had been in the first war, or war 
of the Revolution. 

And it would seem, from the words of tho 
Prophet, that the secret cause of this second war 
against the woman and the remnant of her chil- 
dren, was on account of their rejection of all au- 
thority but that of God ; and that they would owe 
allegiance to none other ; and that no law would 
be obeyed by them which was not in accordance 
with the great constitutional law, the Old and 
New Testaments — the inspired law and testi- 
mony. 

Here, as in the former war, the Dragon was 
conquered, after nine times seven battles by sea 
and land, on the continent of America, and after 
twice seven battles in the country of Europe ; and 
his political and ecclesiastical power are effectu- 
ally broken in this new wilderness — and, from the 
indications of prophecy, we clearly infer that he 
will never return again to wage war with the 
woman, or the remnant of her children. Here, in 
1812 to 1830, ended Daniel's twelve hundred and 
ninety days ; and now, at this time, we are draw- 
ing nigh to the period where ends the third woe — 
for the power of oppression will soon be gone, and 
the abomination which maketh desolate shall be 
taken away forever. This is the period in which 
the daily sacrifice, political power, was taken 
away, and the extreme hatred of monarchy was 
subdued, which had determined to conquer or 
desolate this country. The Papal Corporation 
was the only power in America or Europe that 
offers a daily sacrifice ; and, therefore, this is the 
power represented in the descriptive language of 
the Prophet. 



244 



THE VOICE OF THE PKOPHETS. 



REVELATION. 

CHAPTER XIII. 

1 A beast riseth out of the sea with seven heads, and ten 
horns, to whom the dragon giveth Ms power. 11 An- 
other beast cometh up out of the earth : 14 causeth an 
image of the former beast to be made, 15 and that men 
worship it, 16 and receive his mark. 

1. And I stood upon the sand of the sea, and 
saw a beast rise up out of the sea, having seven 
heads, and ten horns, and upon his horns ten 
crowns, and upon his heads the name of blas- 
phemy. 

2. And the beast which I saw was like unto 
a leopard, and his feet were as the feet of a bear, 
and his mouth as the mouth of a lion : and the 
dragon gave him his power, and his seat, and 
great authority. 

3. And I saw one of his heads as it were 
wounded to death ; and his deadly wound was 
healed : and all the world wondered after the 
beast. 

4. And they worshiped the dragon which 
gave power unto the beast : and they worshiped 
the beast, saying, Who is like unto the beast ? 
who is able to make war with him ? 

5. And there was given unto him a mouth 
speaking great things and blasphemies; and 
power was given unto him to continue forty and 
two months. 

6. And he opened his mouth in blasphemy 
against God, to blaspheme his name, and his 
tabernacle, and them that dwell in heaven. 

7. And it was given unto him to make war 
with the saints, and to overcome them : and pow- 
er was given him over all kindreds, and tongues, 
and nations. 

8. And all that dwell upon the earth shall 
worship him, whose names are not written in the 
book of life of the Lamb slain from the foun- 
dation of the world. 

9. If any man have an ear, let him hear. 

10. He that leadeth into captivity shall go 
into captivity : he that killeth with the sword, 
must be killed with the sword. Here is the pa- 
tience and the faith of the saints. 

11. And I beheld another beast coming up 
out of the earth, and he had two horns like a 
lamb, and he spake as a dragon. 

12. And he exerciseth all the power of the 
first beast before him, and causeth the earth 



COLLATERAL SCRIPTURES. 

(V. 1-5.) In the first year of Belshazzar 
king of Babylon, Daniel had a dream and vis- 
ions of his head upon his bed : then he wrote 
the dream, and told the sum of the matters. 
Daniel spake and said, I saw in my vision by 
night, and, behold, the four winds of the heaven 
strove upon the great sea. And four great 
beasts came up from the sea, diverse one from 
another. The first was like a lion, and had 
eagle's wings : I beheld till the wings thereof 
were plucked, and it was lifted up from the 
earth, and made stand upon the feet as a man, 
and a man's heart was given to it. And behold 
another beast, a second, like to a bear, and it 
raised up itself on one side, and it had three 
ribs in the mouth of it between the teeth of it : 
and they said thus unto it, Arise, devour much 
flesh. After this I beheld, and lo another, like 
a leopard, which had upon the back of it four 
wings of a fowl ; the beast had also four heads ; 
and dominion was given to it. After this I saw 
in the night visions, and behold a fourth beast, 
dreadful and terrible, and strong exceedingly ; 
and it had great iron teeth : it devoured and 
brake in pieces, and stamped the residue with 
the feet of it : and it to as diverse from all the 
beasts that were before it ; and it had ten horns. 
I considered the horns, and, behold, there came 
up among them another little horn, before whom 
there were three of the first horns plucked up 
by the roots : and, behold, in this horn to ere 
eyes like the eyes of a man, and a mouth speak- 
ing great things. 

I beheld till the thrones were cast down, and 
the Ancient of days did sit, whose garment was 
white as snow, and the hair of his head like the 
pure wool : his throne was like the fiery flame, 
and his wheels as burning fire. A fiery stream 
issued and came forth from before him : thous- 
and thousands ministered unto him, and ten 
thousand times ten thousand stood before him : 
the judgment was set, and the books were 
opened. I beheld then, because of the voice of 
the great words which the horn spake, I beheld 
even till the beast was slain, and his body de- 
stroyed, and given to the burning flame. As 
concerning the rest of the beasts, they had their 
dominion taken away : yet their lives were pro- 
longed for a season and time. I saw in the 



TILE VOICE OF 

COLLATERAL SCRII>TURES. 

night visions, and, behold, one like the Son of 
man came with the clouds of heaven, and came 
to the Ancient of days, and they brought him 
near before him. And there was given him 
dominion, and glory, and a kingdom, that all 
people, nations, and languages, should serve 
him : his dominion is an everlasting dominion, 
which shall not pass away, and his kingdom that 
which shall not be destroyed. 

I Daniel was grieved in my spirit in the 
midst of my body, and the visions of my head 
troubled me. I came near unto one of them 
that stood by, and asked the truth of all this. 
So he told me, and made me know the interpre- 
tation of the things. These great beasts, which 
are four, are four kings, which shall arise out of 
the earth. But the saints of the Most High 
shall take the kingdom, and possess the king- 
dom for ever, even for ever and ever. Then I 
would know the truth of the fourth beast, which 
was diverse from all the others, exceeding dread- 
ful, whose teeth were of iron, and his nails of 
brass; which devoured, brake in pieces, and 
stamped the residue with his feet ; And of the 
ten horns that were in his head, and of the 
other which came up, and before whom three 
fell; even of that horn that had eyes, and a 
mouth that spake very great things, whose look 
was more stout than his fellows. I beheld, and 
the same horn made war with the saints, and 
prevailed against them ; Until the Ancient of 
days came, and judgment was given to the 
saints of the Most High : and the time came 
that the saints possessed the kingdom. Thus 
he said, The fourth beast shall be the fourth 
kingdom upon earth, which shall be diverse 
from all kingdoms, and shall devour the whole 
earth, and shall tread it down, and break it in 
pieces. And the ten horns out of this kingdom 
are ten kings that shall arise : and another shall 
rise after them ; and he shall be diverse from the 
first, and he shall subdue three kings. And he 
shall speak great words against the Most High, 
and shall wear out the saints of the Most High, 
and think to change times and laws : and they 
shall be given into his hand until a time and 
times and the dividing of time. But the judg- 
ment shall sit, and they shall take away his do- 
minion, to consume and to destroy it unto the 



THE PROPHETS. 245 

COLLATERAL SCRIPTURES. 

end. And the kingdom and dominion, and the 
greatness of the kingdom under the whole heav- 
en, shall be given to the people of the saints of 
the Most High, whose kingdom is an everlasting 
kingdom, and all dominions shall serve and obey 
him. — Dan. vii: 1-27. 

(V. 6.) Now when these things were thus 
ordained, the priests went always in the first 
tabernacle, accomplishing the service of God. 
But into the second ivent the high priest alone 
once every year, not without blood, which he 
offered for himself, and for the errors of the peo- 
ple : The Holy Ghost this signifying, that the way 
into the holiest of all was not yet made manifest, 
while as the first tabernacle was yet standing ; 
Which tuas a figure for the time then present, 
in which were offered both gifts and sacrifi- 
ces, that could not make him that did the ser- 
vice perfect, as pertaining to the conscience ; 
Which stood only in meats and drinks, and divers 
washings, and carnal ordinances, imposed on them 
until the time of reformation. But Christ being 
come a high priest of good things to come, by 
a greater and more perfect tabernacle, not made 
with hands, that is to say, not of this building ; 
Neither by the blood of goats and calves, but 
by his own blood he entered in once into the 
holy place, having obtained eternal redemption 
for us. For if the blood of bulls and goats, 
and the ashes of a heifer sprinkling the unclean, 
sanctifieth to the purifying of the flesh ; How 
much more shall the blood of Christ, who 
through the eternal Spirit offered himself with 
out spot to God, purge your conscience from 
dead works to serve the living God ? And for 
this cause he is the mediator of the new testa- 
ment, that by means of death, for the redemp- 
tion of the transgressions that ivere under the 
first testament, they which are called might re- 
ceive the promise of eternal inheritance. For 
where a testament is, there must also of neces- 
sity be the death of the testator. For a testa- 
ment is of force after men are dead : otherwise 
it is of no strength at all while the testator liveth. 
Whereupon neither the first testament was ded- 
icated without blood. For when Moses had 
spoken every precept to all the people according 
to the law, he took the blood of calves and of 
goats, with water, and scarlet wool, and hyssop, 



246 THE voice op 

REVELATION. 

and them which dwell therein to worship the 
first beast, whose deadly wound was healed. 

13. And he doeth great wonders, so that he 
maketh fire come down from heaven on the earth 
in sight of men. 

14. And deceiveth them that dwell on the 
earth by the means of those miracles which he 
had power to do in sight of the beast ; saying 
to them that dwell on the earth, that they should 
make an image to the beast, which had the wound 
by a sword and did live. 

15. And he had power to give life unto the 
image of the beast, that the image of the beast 
should both speak, and cause that as many as 
would not worship the image of the beast should 
be killed. 

16. And he causeth all, both small and great, 
rich and poor, free and bond, to receive a mark 
in their right hand, or in their foreheads ; 

17. And that no man might buy or sell, 
save he that had the mark, or the name of the 
beast, or the number of his name. 

18. Here is wisdom. Let him that hath un- 
derstanding count the number of the beast : 
for it is the number of a man ; and his number 
is Six hundred threescore and six. 



COLLATERAL SCRIPTURES. 

and sprinkled both the book and all the people, 
Saying, This is the blood of the testament which 
God hath enjoined unto you. Moreover he 
sprinkled likewise with blood both the taber- 
nacle, and all the vessels of the ministry. And 
almost all things are by the law purged with 
blood ; and without shedding of blood is no re- 
mission. It was therefore necessary that the 
patterns of things in the heavens should be puri- 
fied with these ; but the heavenly things them- 
selves with better sacrifices than these. For 
Christ is not entered into the holy places made 
with hands, which are the figures of the true ; but 
into heaven itself, now to appear in the presence 
of God for us : Nor yet that he should offer him- 
self often, as the high priest entereth into the holy 
place every year with blood of others ; For then 
must he often have suffered since the foundation 
of the world : but now once in the end of the 
world hath he appeared to put away sin by the 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

sacrifice of himself. And it is appointed unto 
men once to die, but after this the judgment; 
So Christ was once offered to bear the sins of 
many ; and unto them that look for him shall 
he appear the second time without sin unto sal- 
vation. — Heb. ix : 6-28. 

But ye are come unto mount Zion, and unto 
the city of the living God, the heavenly Jerusa- 
lem, and to the innumerable company of angels. 
To the general assembly and church of the first- 
born, which are written in heaven, and to God 
the Judge of all, and to the spirits of just men 
made perfect, And to Jesus the mediator of 
the new covenant, and to the blood of sprinkling, 
that speaketh better things than that of Abel. 
See that ye refuse not him that speaketh : for 
if they escaped not who refused him that spake 
on earth, much more shall not we escape, if we 
turn away from him that speaketh from heaven : 
Whose voice then shook the earth : but now he 
hath promised, saying, Yet once more I shake 
not the earth, only, but also heaven. And this 
word, Yet once more, signifieth the removing of 
those things that are shaken, as of things that 
are made, that those things which can not be sha- 
ken may remain. Wherefore we receiving a 
kingdom which can not be moved, let us have 
grace, whereby we may serve God acceptably 
with reverence and godly fear : For our God is 
a consuming fire. — Heb. xii: 22-29. 

(V. 7.) And Enoch also, the seventh from 
Adam, prophesied of these, saying, Behold, the 
Lord cometh with ten thousand of his saints, 
To execute judgment upon all ; and to convince 
all that are ungodly among them of all their 
ungodly deeds which they have ungodly commit- 
ted, and of all their speeches hard which ungodly 
sinners have spoken against him. These are 
murmurs, complainers, walking after their own 
lusts ; and their mouth speaketh great swelling 
tvords, having men's persons in admiration be- 
cause of advantage. But, beloved, remember ye 
the words which were spoken before of the apos- 
tles of our Lord Jesus Christ ; How that they 
told you there should be mockers in the last time, 
who should walk after their own ungodly lusts. 
These be they who separate themselves, sensual, 
having not the Spirit. But ye, beloved, building 
up yourselves on your most holy faith, praying 



THE VOICE OF THE PROPHET'S. 



247 



COLLATERAL SCRIPTURES. 

in the Holy Ghost, Keep yourselves in the love 
of God, looking for the mercy of our Lord Jesus 
Christ unto eternal life. And of some have com- 
passion, making a difference : And others save 
with fear, pulling them out of the fire ; hating 
even the garment spotted by the flesh. — Jude: 
14-23. 

And Jesus being full of the Holy Ghost, re- 
turned from Jordan, and was led by the Spirit 
into the wilderness, Being forty days tempted 
of the devil. And in those days he did eat 
nothing : and when they were ended, he after- 
ward hungered. And the devil said unto him, 
If thou be the Son of God, command this stone 
that it be made bread. And Jesus answered 
him, saying, It is written, That man shall not 
live by bread alone, but by every word of God. 
And the devil, taking him up into a high moun- 
tain, showed unto him all the kingdoms of the 
world in a moment of time. And the devil 
said unto him, All this power will I give thee, 
and the glory of them : for that is delivered 
unto me : and to whomsoever I will I give it. 
If thou, therefore, wilt worship me, all shall be 
thine. And Jesus answered and said unto him, 
Get thee behind me, Satan ; for it is written, 
Thou shalt worship the Lord thy God, and him 
only shalt thou serve. And he brought him 
to Jerusalem, and set him on a pinnacle of the 
temple, and said unto him, If thou be the Son 
of God, cast thyself down from hence : For it 
is written, He shall give his angels charge over 
thee, to keep thee ; And in their hands they 
shall bear thee up, lest at any time thou dash 
thy foot against a stone. And Jesus answering, 
said unto him, It is said, Thou shalt not tempt 
the Lord thy God. And when the devil had 
ended all the temptations, he departed from him 
for a season. And Jesus returned in the power 
of the Spirit into Galilee : and there went out 
a fame of him through all the region round 
about. And he taught in their synagogues, 
being glorified of all. — Luke, iv: 1-15. 

(V. 8.) And at that time shall Michael 
stand up, the great prince which standeth for 
thy children of the people ; and there shall be 
a time of trouble, such as never was since there 
was a nation even to that same time : and at 
that time thy people shall be delivered, every 



COLLATERAL SCRirTDRES. 

one that shall be found written in the book. 
And many of them that sleep in the dust of 
the earth shall awake, some to everlasting life, 
and some to shame and everlasting contempt. 
And they that be wise shall shine as the bright- 
ness of the firmament ; and they that turn many 
to righteousness, as the stars for ever and ever. 
— Dan. xii: 1-3. 

(V. 10.) Wo to thee that spoilest, and thou 
toast not spoiled ; and dealest treacherously, and 
they dealt not treacherously with thee ! when 
thou shalt cease to spoil, thou shalt be spoiled, 
and when thou shalt make an end to deal 
treacherously, they shall deal treacherously with 
thee. — Isa. xxxiii : 1. 

Thou shalt arise, and have mercy upon Zion : 
for the time to favor her, yea, the set time, is 
come. For thy servants take pleasure in her 
stones, and favor the dust thereof. So the hea- 
then shall fear the name of the Lord, and all the 
kings of the earth thy glory. When the Lord 
shall build up Zion, he shall appear in his glory. 
He will regard the prayer of the destitute, and 
not despise their prayer. This shall be writ- 
ten for the generation to come ; and the people 
which shall be created, shall praise the Lord. 
For he hath looked clown from the height of his 
sanctuary ; from heaven did the Lord behold the 
earth ; To hear the groaning of the prisoners, 
to loose those that are appointed to death ; To 
declare the name of the Lord in Zion, and his 
praise in Jerusalem ; When the people are gath- 
ered together, and the kingdoms, to serve the 
Lord. — Psalm cii : 13-22. 

But flesh with the life thereof, which is the 
blood thereof, shall ye not eat. And surely 
your blood of your lives, will I require; at the 
hand of every beast will I require it, and at 
the hand of man ; at the hand of every man's 
brother will I require the life of man. Whoso 
sheddeth man's blood, by man shall his blood 
be shed : for in the image of God made he man. 
And you, be ye fruitful and multiply, bring 
forth abundantly in the earth, and multiply 
therein. — Gen. jx: 4-7. 

For God is not unrighteous, to forget your 
work and labor of love, which we have showed 
towards his name, in that ye have ministered to 
the saints, and do minister. And we desire 



248 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

that every one of you do show the same dili- 
gence to the full assurance of hope unto the end : 
That ye be not slothful, but followers of them 
who through faith and patience inherit the 
promises. For when God made promise to 
Abraham, because he could swear by no greater, 
he sware by himself. — Heb. vi: 10-13. 

(V. 13.) Then if any man shall say unto you, 
Lo, here is Christ, or there ; believe it not. 
For there shall arise false christs, and false 
prophets, and shall show great signs and won- 
ders ; insomuch that, if it were possible, they 
shall deceive the very elect. Behold, I have 
told you before. Wherefore if they shall say 
unto you, Behold, he is in the desert ; go not 
forth; Behold, he is in the secret chambers; 
believe it not. — Matt, xxiv : 23-26. 

Now we beseech you, brethren, by the coming 
of our Lord Jesus Christ, and by our gathering 
together unto him, That ye be not soon shaken 
in mind, or troubled, neither by spirit, nor by 
word, nor by letter, as from us, as that the 
day of Christ is at hand. Let no man deceive 
you by any means : for that clay shall not come, 
except there come a falling away first, and that 
man of sin be revealed, the son of perdition ; 
Who opposeth and exaltetb himself above all that 
is called God, or that is worshiped ; so that he, 
as God, sitteth in the temple of God, showing 
himself that he is God. Remember ye not, that, 
when I was yet with you, I told you these things ? 
And now ye know what withholdeth, that he 
might be revealed in his time. For the mystery 
of iniquity doth already work : only he who now 
letteth, will let, until he be taken out of the way. 
And then shall that Wicked be revealed, whom 
the Lord shall consume with the spirit of his 
mouth, and shall destroy with the brightness of 
his coming ; Even him, whose coming is after the 
working of Satan, with all power and signs and 
lying wonders, And with all deceiveableness of 
unrighteousness in them that perish; because 
they received not the love of the truth, that they 
might be saved. And for this cause God shall 
send them strong delusion, that they should be- 
lieve a lie : That they all might be damned who 
believe not the trnth, but had pleasure in un- 
righteousness. But we are bound to give thanks 
always to God for you, brethren beloved of the 



COLLATERAL SCRIPTURES. 

Lord, because God hath from the beginning 
chosen you to salvation through sanctification 
of the Spirit and belief of the truth ; Whereunto 
he called you by our gospel, to the obtaining 
of the glory of the Lord Jesus Christ. There- 
fore, brethren, stand fast, and hold the traditions 
which ye have been taught, whether by word, or 
by our epistle. Now our Lord Jesus Christ 
himself, and God, even our Father, which hath 
loved us, and hath given us everlasting consola- 
tion and good hope through grace, Comfort your 
hearts, and establish you in every good word 
and work. — 2 Thess. ii : 1-17. 

(V. 15.) Saying, Surely blessing I will bless 
thee, and multiplying I will multiply thee. 
And so after he had patiently endured, he ob- 
tained the promise. For men verily swear by 
the greater : and an oath for confirmation is to 
them an end of all strife. Wherein God, wil- . 
ling more abundantly to show unto the heirs of 
promise the immutability of his counsel, confirm- 
ed it by an oath ; That by two immutable things, 
in which it was impossible for God to lie, we 
might have a strong consolation, who have 
fled for refuge to lay hold upon the hope set 
before us : Which hope we have as an anchor 
of the soul, both sure and steadfast, and which 
entereth into that within the vail ; Whither the 
forerunner is for us entered, even Jesus, made a 
high priest for ever after the order of Melchis- 
edec— Heb. vi: 14-20. 

the Hope of Israel, the Saviour thereof in 
time of trouble, why shouldest thou be a stran- 
ger in the land, and as a wayfaring man that 
turneth aside to tarry for a night ? Why should- 
est thou be as a man astonished, as a mighty 
man that can not save ? yet thou, Lord, art in 
the midst of us, and we are called by thy name ; 
leave us not. Thus saith the Lord unto his 
people, Thus have they loved to wander, they 
have not refrained their feet ; therefore the Lord 
doth not accept them : he will now remember 
their iniquity, and visit their sins. Then said 
the Lord unto me, Pray not for this people for 
their good. When they fast, I will not hear 
their cry ; and when they offer burnt-offering and 
an oblation, I will not accept them ; but I will 
consume them by the sword, and by the famine, 
and by the pestilence. Then said I, Ah, Lord 



THE VOICE OF THE PROTIIETS. 



249 



COLLATERAL SCRIPTURES. 



COLLATERAL SCRIPTURES. 



\ 

God ! behold, the prophets say unto them, Ye 
shall not see the sword, neither shall ye have fam- 
ine ; bat I will give you assured peace in this 
place. Then the Lord said unto me, The proph- 
ets prophecy lies in his name ; I sent them not, 
neither lave I commanded them, neither spake 
unto then : they prophecy unto you a false vis- 
ion and civination, and a thing of naught, and 
the deceit of their heart. Therefore thus saith 
the Lord concerning the prophets that prophecy 
in my name, and I sent them not, yet they say, 
Sword and famine shall not be in this land ; by 
sword and faaine shall those prophets be con- 
sumed — Jer. xiv: 8-15. 

And I saw aaother sign in heaven, great and 
marvellous, seven angels having the seven last 
plagues ; for in them is filled up the wrath of 
God. And I sav as it were a sea of glass min- 
gled with fire ; aad them that had gotten the 
victory over the beast, and over his image, and 
over his mark, and over the number of his name, 
stand on the sea of glass, having the harps of 
God. And they sing the song of Moses the 
servant of God, and the song of the Lamb, say- 
ing, Great and marvellous are thy works, Lord 
God Almighty ; just and true are thy ways, 
thou King of saints. Who shall not fear thee, 
32 



Lord, and glorify thy name ? for thou only art 
holy : for all nations shall come and worship be- 
fore thee ; for thy judgments are made manifest. 
— Rev. xv: 1-4. 

And in that day seven women shall take hold 
of one man, saying, We will eat our own bread, 
and wear our own apparel ; only let us be called 
by thy name, to take away our reproach. In 
that day shall the branch of the Lord be beauti- 
ful and glorious, and the fruit of the earth shall 
be excellent and comely for them that are escaped 
of Israel. And it shall come to pass, that he 
that is left in Zion, and he that remaineth in Je- 
rusalem, shall be called holy, even every one 
that is written among the living in Jerusalem : 
When the Lord shall have washed away the filth 
of the daughters of Zion, and shall have purged 
the blood of Jerusalem from the midst thereof, 
by the spirit of judgment, and by the spirit of 
burning. And the Lord will create upon every 
dwelling place of mount Zion, and upon her as- 
semblies, a cloud and smoke by day, and the 
shining of a flaming fire by night : for upon all 
the glory shall be a defense. And there shall be 
a tabernacle for a shadow in the day-time from 
the heat, and for a place of refuge, and for a cov- 
ert from storm and from rain. — Isa. iv : 1-6. 



ANNOTATIONS. 



CHAPTER XIII. 



[V. 1. And I stood upon the sand of the sea, 
and saw a beast rise up out of the sea, having 
seven heads and ten horns, and upon his horns 
ten crowns, and upon his head the name of blas- 
phemy.] — In the twelfth chapter the prophet saw 
two notable signs or miraculous wonders, the 
woman clothed with the Sun, the armor of light, 
righteousness and beauty : and the Great Red 
Dragon, a corrupt, cruel, and unjust political 
power; the former representing the true Church; 
the latter, her arch enemy. 

With this chapter, however, the scene changes, 
and we have the more political phase of the char- 
acter of the woman's great enemy, represented 
under the metaphor of a monstrous wild beast, as 
the original signifies ; one whose nature has not 
been tamed, cultivated, or regenerated. 

St. John was standing upon the sand of the 
sea, when the vision was changed from the woman 
and red dragon, to that of the wild beast. This 
beast is designed to represent the same govern- 
ment which was symbolized by the Red Dragon, 
in a different aspect, so as to make the prophesy 
doubly instructive ,' which we have already shown 
is customary with the divinely-inspired prophets. 

Christianity arose, was promulgated and estab- 
lished by its Divine Author, and his apostolic 
successors, in the days of the Bed Dragon, as we 
have already shown. The Red Dragon or Pagan 
Roman Government was Daniel's seven-headed 
and ten-horned beast; and this great beast began 
to exist 737 years before the advent of Jesus 
Christ, and was to continue in power for three 
and one-half times, which we have shown to 
be 1260 years, the age of the beast ; and there- 
fore he must have existed to A. D. 523 ; and this 
is positively the period of time that Daniel's beast 
did exist ; for in the days of Justinian the whole 
system of Pagan Roman Government was remod- 
eled in his Code, and in the Pandects and Insti- 
tutes which were first promulgated, A. D. 520 
to 523, as will be seen below. 

" Among the patrons and encouragers of liter- 
ature, during the sixth century, must be enumer- 
ated the Emperor Justinian, to whom several 
literary performances have been ascribed. At a 
very early period of his reign, this monarch pro- 
jected a reformation of the Roman jurisprudence ; 
and in conjunction with nine others of the most 
celebrated professors of the civil law, the learned 
Tribonian at the head,, at length accomplished 
this arduous, but necessary task, which Justinian 

( 250 ) 



had prescribed. The new Code was perfected in 
fourteen months, and honored by the name and 
sign-manual of the emperor. A more arduous 
operation still remained ; it was to extract the 
spirit of jurisprudence from the decisions and 
conjectures, the questions and dispvtes, of the 
Roman civilians. Seventeen lawy&'s, with Tri- 
bonian at their head, composed froia these mate- 
rials, the Pandects, which were accomplished 
in three years. To these were added, by the 
command of the emperor, and the diligence of the 
imperial delegates, the Institutts, which were 
divided into an elementary treatise comprised in 
four books ; and like the Code .ind Pandects, to 
which they were designed as an introduction, are 
also honored with the name of Justinian. 

" The Code made its appearance A. D. 528, 
and the Institutes A. D. 533, a month before the 
publication of the Pandects, which had, however, 
been previously compiled. In the year 534, 
the emperor published a more accurate edition 
of the Code, which he enriched with several of his 
own laws, and some decisions in the most intri- 
cate and difficult points of jurisprudence ; and 
gave to this performance the title of Novels. In 
a rescript of Justinian, dated A. D. 541, no men- 
tion is made of the constds / and from this pe- 
riod, the custom of counting years from the Con- 
sulates, which prevailed from the time of the 
Roman republic, entirely ceased ; and the year 
of the reigning emperor was introduced and con- 
tinued to be used, though some yearsprevious to 
this, (previous to A. D. 541,) Dionysius Exiguus, 
in his Cyclus Paschalis, had introduced the mode 
of computation now generally used in the Chris- 
tian world, of computing time from the birth of 
our Lord Jesus Christ." — Putter's Gregory, Cent. 
VI, p. 138. 

Here we have proof positive, that Daniel's 
fourth beast, the old Roman government, became 
extinct, and that St. John's seven-headed and 
ten-homed beast began to exist, as the duplicate 
and successor of the seven-headed and ten-horned 
beast of the prophet Daniel. And it was truly, 
" out of the sea," which we have shown, is used 
metaphorically for Church and State union gov- 
ernment, that St John's beast arose ; and the times, 
character, actions, and events, all concur to prove 
that our interpretations in regard to this mon- 
strous beast are correct. 

Now if we measure back 1260 years from 
A. D. 523, we shall come up to the founding of 



ANNOTATIONS. — CHAPTER XIII. 



251 



Rome, 737 years B. C. Historians, however, 
do not give this as the date of founding Rome, 
but place it about fifteen years earlier. But then 
they are not agreed as to the precise epoch, and, 
from the difficulties which surround the subject, 
how can it be decided ? Let us hear what they 
say. 

" It is not to be concealed, however, that there 
are circumstances which throw a degree of sus- 
picion on this portion of the Roman history. It 
is to be noted that but seven kings reigned during 
the period of two hundred and forty-four years, 
and that some of them died violent deaths. 
Moreover, it is allowed that there were no histori- 
ans for the first Jive centuries after the building 
of Rome. And Livy testifies that almost all the 
ancient records were destroyed when the Gauls 
took the city, 385 years B. 0." — Blair^s Outlines 
of Chronology. 

Now we propose to settle this difficulty by this 
Revelation, Divine history, which had been hid 
for ages, in the holy archives of Heaven. Daniel, 
in his prophetic visions, saw four beasts come up 
out of the sea, which are interpreted to be four 
kingdoms or empires. The Babylonian, the Medo- 
Persian, the Grecian and the Roman empire, 
which was "the fourth beast." — Daniel vii. 

Now this fourth beast began to exist at the 
founding of Rome, and continued to live in the 
same manner for three and a half times, or 1260 
years, which period brings us from the founding 
of the government, to its final overthrow in about 
A. D. 523. Now, St. John's beast is but a du- 
plicate and successor of Daniel's fourth beast, and 
begins to exist where Daniel's fourth beast ceases 
to exist. Power was given to St. John's beast to 
continue forty-two months, which we have shown 
is also equal to 1260 years. Now, if to A. D. 
523 we add 1260, it will bring us down to A. D. 
1783, when the political and ecclesiastical power 
of Popery, or the Papal Corporation was broken 
in the country or wilderness of the woman ; and 
it it is worthy of remark, that this country, ex- 
cept along at the sea coast, at this period was 
almost literally an uncultivated wilderness, from 
the Atlantic to the Pacific Ocean. 

Here, then, we have ascertained the epoch at 
which Daniel's beast begins to live, and the time 
when he expires ; and then when St. John's beast 
arose out of the sea, which symbolizes a power 
arising out of a State and Church union gov- 
ernment. And it will be seen by the following 
brief quotation, that Justinian was among the 
first to arrogate the claim of universal bishop, 
which happened about the time of remodeling the 
Roman laws, and the promulgation of the Justi- 
nian Code. This was the first time the world 
ever saw a bishop vested with the prerogatives 



of a prince, and ranked among the sovereigns of 
the earth. His holiness added a temporal to a 
spiritual kingdom ; the crown to the mitre; and 
the scepter to the keys. 

"The claims to Supremacy, which had for pre- 
ceding centuries been asserted by the bishops of 
Rome, were at first faintly urged, and promoted 
by artful and almost imperceptible means. They 
now, however, insisted upon superiority, as a 
Divine right attached to their See, which had 
been founded by St. Peter ; and this doctrine, 
which had appeared to influence the conduct 
of some of the Romish bishops of the preceding 
century, was no longer concealed, or cautiously 
promulgated, by those who possessed the See du- 
ring the present period. But however extensive 
their authority, the bishops of the ancient capital 
still remained, both in political and ecclesiastical 
affairs, subject to the jurisdiction of the Gothic 
kings, and, upon the retaking of Rome, to the 
Greek emperors ; who, in imitation of their bar- 
barian predecessors, claimed additional rights. 
Such, however, was the extensive influence of the 
papal intrigues, that there were few among the 
potentates of the Western Empire, who were not, 
before the close of the succeeding century, sub- 
jected to the authority of the bishops of Rome. 

" A station so elevated, which lay open to the 
ambition of such numbers, who, lacking the ad- 
vantages of birth, fortune, and even talents, could 
never have obtained any of the honorable offices 
of civil life, was eagerly contested for, and fre- 
quently obtained, by fraud, chicanery, and the 
practice of whatever was the most opposite to the 
conduct of a genuine believer of the Gospel of 
Jesus Christ. 

" During the progress of the sixth century the 
peace of the Romish Church was thrice invaded 
by the contests of rival pontiffs. Symmachus, a 
deacon of Rome, and Laurentius, who, upon the 
death of the bishop, Anastasius, had, by different 
parties, been elevated to the Roman See, contin- 
ued for several years to assert their discordant 
pretensions. After repeated struggles, and the 
claim of prior right, the party of Symmachus at 
length prevailed. They were materially assisted 
by the pen and abilities of Eunodius, bishop of 
Pavia, who descended to employ the most abject 
flattery in behalf of Symmachus, whom he ad- 
dressed, not with the common adulatory terms 
appropriated to royalty, but in those which ap- 
proached to divinity — asserted that he was judge, 
in the place of God, and vicegerent of the Most 
High. 

"The Church was again divided by the recip-, 
rocal claims of Boniface and Dioscorus ; the pre- 
mature death of the latter, however, terminated 
this clerical war. But the century did not close 



252 



ANNOTATIONS. — CHAPTER XIII. 



without another similar disturbance in this un- 
happy Church. The intrigues of Vigilius pro- 
cured a secret order from the Empress Theodora 
to Belisarius, who was then at Rome, for the de- 
position of the reigning bishop, Silverus, and the 
investiture of Vigibus in all the rights of the 
deposed prelate. The unhappy Silverus was, in 
consequence of this command, deprived of his 
dignities and banished ; but, upon the interfer- 
ence of Justinian, he returned to Italy with the 
delusive expectation of regaining his rights. 

" The good fortune, however, or the superior 
artifices of Vigilius once more prevailed ; his 
antagonist was resigned to his power, and was 
confined by him in the islands of Pontus and 
Pandataria, where, in penury and affliction he 
terminated his wretched existence. Whether the 
testimonials which were produced to clear Pela- 
gius, the successor of Vigilius, from the crime of 
having been accessory to the death of this inso- 
lent, versatile, and ambitious prelate, were suffi- 
cient to prove his innocence to mankind, can not 
now be easily ascertained. His judges, however, 
were satisfied ; and posterity will, perhaps, not 
disapprove the appearance of that retributive 
justice which seemed to have punished Vigilius 
by the operation of the very same passions 
which produced the misery and death of his pre- 
decessor. 

"The advantages attendant upon the acquisi- 
tion of such enormous power were annoyed by 
jealousies and apprehensions. The bishops of 
the Byzantine See, scarcely less arrogant and am- 
bitious than their brethren of Rome, refused to 
acknowledge their pre-eminence, and laid claim to 
similar authority. The arrogant pretensions of 
these rival sees involved them in continual dis- 
sensions ; which were prolonged and prodigiously 
increased by the conduct of John the Faster, a 
prelate distinguished for his austerity, who, in a 
council held at Constantinople, A. D. 588, as- 
sumed the title of Ecumenical or Universal 
Bishop (it was precisely twelve hundred and sixty 
years from this date that Pius IX, his successor, 
was compelled to flee from Rome for safety and 
protection) ; which title had also been conferred 
by Leo and Justinian upon the patriarch of Con- 
stantinople, though unaccompanied by any acces- 
sions of power. This appellation, which implied 
a pre-eminence difficult to be endured, was op- 
posed by Pelagius II, who was then bishop of 
Rome ; and earnestly contested by his successor, 
Gregory the Great, who asserted in lofty terms 
the rights of the Romish See to an entire suprem- 
acy over the whole Christian world. 

" The barbarian conquerors of the western parts 
of the empire had, as was before remarked, in 
general, adopted the opinions of Arms ; and they 



continued, with few exceptions, to be, for some 
time, hostile to the Catholic faith. Trasimund, 
king of the Vandals, more accomplished, but less 
tolerant than many of his cotemporary monarchs, 
offered the most liberal incentives to apostasy, and 
deprived the African Catholics of their churches, 
which he commanded to be shut up, and two 
hundred and twenty bishops to be banished to 
Sardinia, where they languished in exile fifteen 
years. Their restoration to peace and freedom, 
and the resumption of their pristine rights under 
Iiideric, proved only a prelude to that state of 
authority and consequence which was not accom- 
panied with the mild virtues of the pi*imitive 
Christians. Still smarting from the severities 
they had recently experienced, they resolved to 
inflict equal punishments upon their persecut- 
ors." — Ruinart,^. 570-571. 

This beast of St. John has the same number of 
heads and crowns, as the Red Dragon described in 
the previous chapter, and is the same beast, with 
this addition, that upon his heads he has the name 
of blasphemy. By this we understand that the 
heads or chief rulers of the great city, corporation 
or government, assumed a name of blasphemy, 
or blasphemous title, and therefore blasphemous 
prerogatives. This is the only new feature added 
to this monstrous beast, which in every other 
respect has been already described in our account 
of the great Red Dragon. 

Blasphemy is contemptuous treatment of God, 
and his Word, and his people ; all of which this 
beast has been guilty, as we have fully established. 
But blasphemy is the assumption of titles, pre- 
rogatives, and power which belong only to God. 
The facts to prove that this beast is pre-eminently 
obnoxious to this last charge, we now proceed to 
place before the reader. 

" The Supremacy is, by the patrons of Roman- 
ism, uniformly ascribed to the Pope. This title the 
partisans of popery use to represent the Roman 
hierarch's superiority in the Church. But the 
authority attached to this dignity, remains, to the 
present day, undecided. Opinions on this topic 
have floated at freedom, unfixed by any acknowl- 
edged standard, and unconcontrolled by any 
recognized decision. The Romish doctors, in 
consequence, have, on the pontifical Supremacy, 
roved at random through all the gradations and 
forms of diversified and conflicting systems. 

" These systems are many, and, as might be 
expected, are distinguished, in many instances, 
by trifling and evanescent shades of discrimina- 
tion. A full enumeration would be endless, and, 
at the same time, is useless. The chief variations 
on this topic may be reduced to four. One confers 
a mere presidency ; and the second, an unlimit- 
ed sovereignty on the Roman pontiff. The third 



ANNOTATIONS. — CHAPTER XIII. 



253 



makes the Pope equal — and the fourth, superior 
to God. 

" One variety restricts the Roman pontiff to a 
mere presidency, similar to the moderators in 
the Scottish assembly, or the prolocutor's in the 
English convocation. The first among his equals, 
he is not the Church's master, but its minister. 
Such are the statements of Du Fin, Rigaltius, 
Filaster, Gibert, and Paolo. ' The Pontiff,' says 
Du Pin, 'like Peter, among the apostles, obtains 
the first place. The Pontiff has no power over 
the Church, but the Church, on the contrary, over 
the Pontiff.' ' The Roman hierarch,' says Rig- 
altius, quoted by Du Pin, 'possesses not jurisdic- 
tion, dominion, or sovereignty, but the first 
place.' Cardinal Filaster, in the Council of Con- 
stance, and without any opposition, reckoned 
' the Pope only the first among the priests.' 
' The Pope,' says Gibert, ' is only the first of the 
bishops.' ' The Roman hierarch,' according to 
Paolo, ' is chief, not in authority, but in order, as 
president of an assembly.' This presidency, 
therefore, Du Pin observes, is a primacy of order 
and unity ; which, indeed, is necessary for the 
efficiency and co-operation of every society. 

"This primacy authorizes a general superin- 
tendence, allows the possessor to watch over the 
faith and morality of the whole community, and 
to enforce the observance of the ecclesiastical 
canons. The power, however, is executive, not 
legislative ; and extends, not to the enactment, 
but merely to the enforcement of laws. Tue Pon- 
tiff's doctrinal definitions and moral instructions, 
are, on account of his dignity, entitled to atten- 
tion, but depend on their general reception for 
their validity. The pontifical primacy, or as 
some say, monarchy, is, according to this system, 
limited by prelatical aristocracy. The episcopacy, 
in other words, restricts the popedom. The Ro- 
man Pontiff is inferior to a general council, by 
which he may, for heresy or immorality, be tried 
and deposed, and which does not necessarily re- 
quire his summons, presidency, or confirmation ; 
though these may, on some occasions, be a matter 
of convenience. The patrons of this system 
deprecate the papal claims to infallibility ; and 
view with detestation, all the Roman hierarch's 
pretensions to the deposition of kings, the trans- 
ferring of kingdoms, and the absolution of sub- 
jects from the oath of fidelity. 

" The French have patronized this system on 
the subject of the papal primacy. The Gallican 
church maintains this plan of moderation and 
freedom, and disclaims the ultraism and servility 
of the Italian school. The same views have been 
entertained by the university of Paris, followed 
by those of Angiers, Orleans, Bononia, Louvain, 
Herford, Cracow, and Colonia. The Sorbonne, 



in several instances, pronounced the contrary 
opinion a heresy. The same scheme has been 
supported by many distinguished theologians, 
such as Gerson, Cusan, Tostatus, Aliaco, Vittoria, 
Richerius, Soto, Dionysius, Launoy, Driedo, 
Pluen, Filaster, Vigorions, Marca, and Du Pin ; 
and these, again, have been followed by the Ro- 
man pontiffs, Pius, Julius, Siricius, Zozimus, Ce- 
lestine, Sixtus, Gregory, Eugenius, Innocent, and 
Adrian. 

"A similar subordination of the papal power 
was patronized by the Councils of Pisa, Constance, 
and Basil. The Pisans declared the superiority 
of the general council over the Roman pontiff; 
degraded Benedict and Gregory, and elected Alex- 
ander. The Constantians, treading in the footsteps 
of the Pisans, defined, in the fourth session, the 
subjection of a Pope to a council, and denounced 
condign punishment on all persons, of every state 
and dignity, even the papal, who should disobey 
the synodal enactments. The Basilians, in their 
second session, renewed the decision of Constance 
with its penalty against all transgressors. The 
Council of Basil, besides, in its thirty-third 
session, declared the superiority of a general 
council to a Roman hierarch, and its incapability 
of being dissolved, prorogued, or transferred, 
against its consent, to be truths of the Catholic 
faith. Pertinacity in the denial of these truths, 
the holy, unerring Fathers pronounced a heresy. 
The inferiority of a Pope to an universal synod, 
and his incompetency to order its dissolution, ad- 
journment, or translation are, according to an 
infallible council, doctrines of Catholicism, and 
respect not discipline, but the faith. 

"A second variety allows the Pope an unlimit- 
ed sovereignty. The abettors of this system, 
overstepping the bounds of moderation, would 
exalt the primacy into a despotism. The pope- 
dom, according to these speculators, is a mon- 
archy, unlimited by democracy or aristocracy, 
by the laity or the clergy. The Roman Pontiff's 
power is civil as well as ecclesiastical, extending 
both to the Church and the State : and the lejns- 
lative as well as executive, comprehending in its 
measureless range both the making and enforcing 
laws. He is clothed with uncontrolled authority 
over the Church, the clergy, councils, and kings. 
He has a right, both in a legislative and executive 
capacity, to govern the universal Church, and to 
ordain, judge, suspend, and depose bishops, 
metropolitans, and patriarchs through Christen- 
dom. These receive their authority from the 
Pope, as he receives his from God. He possesses 
a superiority over general councils, which, for 
legitimation and validity, require pontifical con- 
vocation, presidency, and ratification. He is the 
supreme judge of controversy, and, in this capa- 



254 



ANNOTATIONS. — CHAPTER XIII. 



city, receives appeals from the whole church. He 
is vested with temporal as well as spiritual au- 
thority ; and may depose sovereigns, transfer 
kingdoms, and absolve subjects from the oath of 
fealty. His chief prerogative is infallibility. 
The Roman Pontiff, unlike other frail mortals, is, 
at least in his official sentences which he pro- 
nounces from the chair, exempted from all possi- 
bility of error or mistake. 

"Such is the monstrous system of the Italian 
school on the papal supremacy. The Transalpine 
faction, who are dependent and servile minions 
of the Roman court, clothe the Pontiff with all 
this superhuman power and authority. This party 
has been supported in these views by Jesuits, 
canonists, theologians, popes and councils. The 
votaries of Jesuitism, dispersed through the world, 
have advocated the unlimited authority of the 
popedom, with their accustomed erudition and 
sophistry. The canonists, such as Gratian and 
Pithou, have, in general, been friends to the plen- 
titude of pontifical jurisdiction and despotism. 
These have been supported by an host of theolo- 
gians and schoolmen, such as Baronius, Bellar- 
mine, Binius, Turrecrema, Sanderus, Perron, 
Pighius, Carranza, Fabulotius, Lainez, Jacoba- 
tius, Arsdekin, Antonius, Canus, Cajetan, Aqui- 
nas, Turrianno, Lupus, Campeggio, and Bona- 
ventura. 

" The Roman hierarchs, as might be expected, 
have, in general, maintained the papal power. 
Celestine, Gelacius, Leo, Nicholas, Gregory, Ur- 
ban, Pascal, Boniface, Clement, and Paul sup- 
ported their overgrown tyranny with peculiar 
resolution and energy. Gregory Y1I subjected, 
not only the Church but the State, and monopol- 
ized both civil and ecclesiastical power. Boni- 
face VIII taught the necessity of submission to 
the Pontiff for the attainment of salvation. Paul 
IV seems to have been a model of pontifical am- 
bition, arrogance, haughtiness, and tyranny. 
His infallibility contemned the authority of coun- 
cils and kings. The papal power he maintained, 
was unbounded and above all synods ; and this, 
he called an article of faith ; and the contrary, 
he denominated a heresy. Flis holiness declared 
himself the successor of one who had deposed em- 
perors aud kings, and superior to princes, whom 
he would not acknowledge as his companions, 
but use as his footstool. This vain glory, these 
empty boasts, his infallibility enforced with the 
stamp of his foot and the thunder of his apostolic 
voice. 

"The Italian system, on the Supremacy, was 
patronized also by the Councils of Florence, Late- 
ran, and Trent. Eugenius, in the Florentine 
Convention and with its approbation, declared, 
ia the thirteenth session, the superiority of the 



Pope to a council, whose enactments he was au- 
thorized by his apostolic prerogative to change or 
repeal. The pontifical dissolution or translation 
of a council, he declared, is no heresy, notwith- 
standing the contrary sentence of the Basilian as- 
sembly, whose acts, he affirmed, were unjust and 
foolish, and contrary to the laws of God and man. 
The Florentines vested his infallibility with the 
vicegerency of God, and authority to teach all 
Christians, and the Supremacy over the whole 
world. 

" The Fifth Council of the Lateran clothed Leo 
with equal power. This convention decreed the 
superiority of the Roman Pontiff over all coun- 
cils, and his full power and right of synodal con- 
vocation, translation, and dissolution. This as- 
sembly also renewed the bull of Boniface, which 
declared the subjection of all Christians to the 
Roman Pontiff necessaiy for salvation. 

" The Council of Trent, on this subject, was not 
so explicit as those of Florence and the Lateran. 
The French and Spanish, in this synod, withstood 
the Italians, and prevented the free expression of 
ultramontane servility. The council, however, 
in its fourteenth session, ascribed to the Pope 
'the supreme power in the universal Church.' 
The Pontiff, said Cardillus to the Trentine fathers, 
without any disclaimer, 'holds, as a mortal God, 
the place of Christ on earth, and can not be judged 
by a general council.' This avowal is inconsist- 
ent with Cisalpine liberality and independence. 

"The French, therefore, in this manner, oppose 
the Italians on the topic of papal Supremacy. 
These two schools are, on this question, at open 
war. Theologian withstands theologian. Ger- 
son, Alliaco, Richerius, Launoy, Almain, Paolo, 
Marca, Du Pin, Carron, and Walsh, encounter 
Baronius, Bellarmine, Binius, Carranza, Turiano, 
Turrecrema, Arsdekin, Cajetan, Aquinas, and 
Bonaventura. The universities of Paris, An- 
giers, Orleans, Toulouse, Bononia, Louvain, Cra- 
cow, Cologne, and Herford may be pitted against 
the schoolmen, the Jesuits, and the Roman court. 
Pope charges Pope, in dreadful affray. Damasus, 
Felix, Siricius, Celestine, and Pius lead their 
phalanx against the squadrons of Leo, Gregory, 
Urban, Nicholas, Pascal, Paul, and Sixtus. Gen- 
eral councils stand in array against general coun- 
cils. The Pisans, Constantians, and Basilians 
wage war against the Florentines, Laterans, and 
Trentines ; and hurl mutual anathemas from their 
spiritual artillery. 

" A third variety would raise the Pope to an 
equality with God. The Italian school, one would 
expect, confers a power on the Roman hierarch 
calculated to satisfy the highest ambition. But 
the Transalpine system does not terminate the 
progression. A third description of flatterers 



ANNOTATIONS. — CHAPTER XIII. 



255 



have proceeded to greater extravagancy, and 
vested his holiness with ampler prerogatives. 
These, in the exorbitance of papal adulation, have 
insulted reason, outraged common sense, and 
ascended, in their impious progress, through all 
the gradations of blasphemy. Pretended Chris- 
tians have ascribed that Divinity to the Roman 
Pontiff, which the Pagans attributed to the Roman 
emperors. Domitian, addressing his subjects, in 
his proclamation, signed himself their ' Lord God.' 
Caligula arrogated the name of the ' Greatest and 
Best God ;' while Sapor, the Persian monarch, 
affected, with more modesty, to be only ' the 
Brother of the Sun and Moon.' This blasphemy 
has been imitated by the minions of his Roman 
infallibility. The Pope, says the gloss of the 
canon law, 'is not a man.' This awkward com- 
pliment is intended to place his holiness above 
humanity. According to Turrecrema and Bar- 
clay, ' some doctoklings wish, in their adulation, 
to equal the Pontiff to God.' These, says Gerson, 
quoted by Carron and Giannone, ' esteem the 
Pope a God, who has all power in heaven and 
earth.' The sainted Bernard affirms that, 'none, 
except God, is like the Pope, either in heaven or 
on earth.' 

" The name and the works of God have been 
appropriated to the Pope, by theologians, canon- 
ists, popes, and councils. Gratian, Pithou, Du- 
rand, Jacobatius, Musso, Gibert, Gregory, Nich- 
olas, Innocent, the canon law, and the Lateran 
Council have complimented his holiness with the 
name of Deity, or bestowed on him the vicege- 
rency of heaven. Pithou, Gibert, Durand, Jaco- 
batius, Musso, and Gratian, on the authority of 
the canon law, style the Pontiff the Almighty's 
vicegerent, ' who occupies the place, not of a mere 
man, but of the true God.' According to Greg- 
ory II, ' The whole Western Nations reckoned 
Peter a terrestrial God,' and the Roman Pontiff, 
of course, succeeds to the title and the estate. 
This blasphemy Gratian copied into the canon 
law. ' The emperor Constautine, says Nicholas I, 
' conferred the appellation of God on the Pope, 
who, therefore, being God, can not be judged by 
man.' According to Innocent III, 'the Pope 
holds the place of the true God.' The canon law, 
in the gloss, denominates the Roman hierarch, 
'our Lord God.' The canonists, in general, 
reckon the Pope the one God, who hath all power, 
human and divine, in heaven and in earth. Mar- 
cellus, in the Lateran Council, and with its full 
approbation, called Julius, ' God on earth.' This 
was the act of a General Council, and, therefore, 
in the popish account, is the decision of infalli- 
bility. 

" The works as well as the name of God have 
been ascribed to the Pope, by Innocent, Jacoba- 



tius, Durand, Decius, Lainez, the canon law, and 
the Lateran Council. ' The Pope and the Lord,' 
in the statement of Innocent, Jacobatius, and. 
Decius, ' form the same tribunal, so that, sin ex- 
cepted, the Pope can do nearly all that God can 
do.' Jacobatius, in his modesty, uses the qualify- 
ing expression nearl y, which Decius, with more 
effrontery, rejects as unnecessary. The Pontiff, 
say Jacobatius and Durand, 'possesses a pleni- 
tude of power, and none dare say to him, any 
more than to God, Lord, what dost thou ? Ho 
can change the nature of things, and make noth- 
ing out of somethnig and something out of noth- 
ing.' These are not the mere imaginations of 
Jacobatius, Durand, and Decius ; but are found, 
in all their absurdity, in the canon law, which 
attributes to the Pope the irresponsibility of the 
Creator, the divine power of performing the works 
of God, and making something out of nothing. 
The Pope, according to Lainez at the Council of 
Trent, ' has the power of dispensing with all laws, 
and the same authority as the Lord.' This, ex- 
claimed Hugo, ' is a scandal and impiety which 
equals a mortal to the immortal, and a man to 
God.' An archbishop, in the last Lateran synod, 
called Julius ' prince of the world ;' and another 
orator styled Leo ' the possessor of all power in 
heaven and in earth, who presided over all the 
kingdoms of the globe.' This blasphemy, the 
holy, unerring, Roman council heard without any 
disapprobation, and the Pontiff with unmingled 
complacency. The Man of Sin then ' sat in the 
temple of God, and showed himself that he was 
God.' ' Some Popes,' says Coquille, ' have allowed 
themselves to be called omnipotent.' 

" A fourth variety, on this subject, makes the 
Pope superior to God. Equality with the Al- 
mighty, it might have been expected, would have 
satiated the ambition of the Pontiff, and satiated 
the sycophancy of his minions. But this was not 
the giddiest step in the scale of blasphemy. The 
superiority of the Pope over the Creator has been 
boldly and unblushingly maintained by Pontiffs, 
theologians, canonists, and councils. 

" According to Cardinal Zabarella, ' the Pon- 
tiffs, in their arrogance, assumed the accomplish- 
ment of all they pleased, even unlawful things, 
and thus raised their power above the law of 
God.' The canon law declares that, ' the Pope, 
in the plenitude of his power, is above right, can 
change the substantial nature of things, and trans- 
form unlawful into lawful.' Bellarmine's state- 
ment is of a similar kind. The cardinal affirms 
that, ' the Pope can transubstantiate sin into duty, 
and duty into sin.' ' He can,' says the canon 
law, ' dispense with right.' Stephen, Archbishop 
of Petraca, in his senseless parasitism and blas- 
phemy, declared, in the council of the Lateran, 



256 ANNOTATIONS. 

that Leo possessed ' power above all powers, both 
in heaven and in earth.' The son of perdition, 
then, ' exalted himself above all that is called 
God.' This brazen blasphemy passed in a general 
council, and is, therefore, in all its revolting absur- 
dity stamped with the seal of Roman infallibility. 

" But the chief prerogative of the Roman hie- 
rarch, seems to be his power of creating the Cre- 
ator. Pascal and Urban plumed themselves on 
this attribute, which, according to their own ac- 
count, raised them above all subjection to earthly 
sovereigns. This, however, is a communicable 
perfection, and, in consequence, is become com- 
mon to all the sacerdotal confraternity. His 
holiness keeps a transfer office at the Vatican, in 
which he can make over this prerogative to all 
his deputies through Christendom. These, in 
consequence, can make and eat, create and swal- 
low, whole thousands of pastry-gods every day. 
But these deities, in the opinion of their makers, 
are, perhaps, not new gods, but merely new 
editions of the old one. 

" Those who would restrict his infallibility to 
a presidency, and those who would exalt his dig- 
nity to a sovereignty, contending with one an- 
other, have also to contend with such as main- 
tain his equality or superiority to God. The two 
latter descriptions, indeed, seem to be divided by 
a thin partition. Having elevated a sinful mor- 
tal to an equality with Jehovah, the remaining 
task of conferring a superiority was easy. But 
both vary from the French and Italian schools, 
as well as from reason and common sense. 

" Such are a few of the opinions which spec- 
ulators have entertained of the Pope's jurisdiction 
and authority. These opinions have not been 
confined to empty speculation ; but have, as far 
as possible, been realized in action on the wide 
theater of Christendom, and before the public 
gaze of an astonished world. The Roman hie- 
rarchy has, in reality, passed through all the gra- 
dations of humility, pride, power, despotism, and 
blasphemy." 

[V. 2. And the beast which I saw was like 
unto a leopard, and his feet were as the feet of a 
bear, and his mouth as the mouth of a lion : and 
the dragon gave him his power, and his seat, and 
great authority] — This beast is possessed of the 
charactei'istics and features of Daniel's fourth 
beast ; and has the activity of Daniel's third beast 
the leopard, in promoting its own interests ; and 
the cruelty of Daniel's second beast, the bear, in 
tearing to pieces, and devouring all who did op- 
pose or refuse to submit to it ; and the pompous, 
bold, and thundering character of the lion, claim- 
ing supremacy over all other beasts or govern- 
ments, and trying to frighten all other beasts by his 
lion-like, roaring bulls, which he has thundered 



— CHAPTER XIII. 

against them from his lair, the Roman Yatican, 
as we shall see from the following quota- 
tion : 

"The friends of Romanism differ as much, in 
the proof of supremacy, as in its extent and sig- 
nification. The pontiffs and their minions, about 
the beginning of the ninth century, fabricated an 
extraordinary story about Pope Peter's Roman 
episcopacy and ecclesiastical supremacy, and the 
transmission of all his honor and jurisdiction to 
his pontifical successors. The tale, if arranged 
with judgment and written with elegance, would 
make an entertaining religious novel ; but as 
destitute of evidence as Roderic Random, Tris- 
tram Shandy, or the Seven Champions of Chris- 
tendom. The fiction, too, has been composed by 
bungling and tasteless authors. The plot is far 
inferior to that of Don Quixote or Tom Jones. 
The characters, emblazoned with ridiculous and 
legendary miracles, the offspring of credulity and 
tradition, bear no resemblance to probability ; 
whilst the language, in which it has been uni- 
formly couched, is unpolished and repulsive. 

" The machinery is such as might be expected 
in a romance of the dark ages. Simon, a magi- 
cian, is introduced, accompanied with Helen, a 
goddess, who had been taken from the Tyrian 
brothels, and who had been transformed from a 
courtesan into a divinity. This man had, by the 
arts of necromancy, obtained an infamous noto- 
riety : and the apostle, it would appear, was con- 
ducted to Rome for the purpose of withstanding 
the enchanter. The new Pope was opposed to the 
old conjurer. Simon, before the emperor Nero 
and the whole city, flew into the air. But Peter, 
kneeling, invoked Jesus ; and the devil, in con- 
sequence, who had aided the magician's flight, 
struck with terror at the sacred name, let his emis- 
sary fall and break his leg. One stone, in the 
Roman capital, retains, to "the present day, the 
print of Peter's knee where he prayed, and an- 
other, the blood of Simon where he fell ! 

"The hero of this theological romance is the 
alleged Pope Peter. His supremacy is the basis 
of the whole superstructure. This ecclesiastical 
sovereign is the main-spring which puts into mo- 
tion the entire machinery ; and the busy actors in 
the scene, accordingly, have endeavored, as well 
as they can, to support the illusion with some kind 
of evidence. The proof, such as it is, these doc 
tors extort from the phraseology of the Messiah, 
transmitted by the sacred historian Matthew. 

" Our Lord, say these theologians, built, accord- 
ing to the statement of Matthew, his Church on 
Peter, whom, by this charter, he constituted his 
plenipotentiary on earth. His authority devolves 
in successiou on all the Roman Pontiffs, and, of 
course, on Liberius, Zosimus, Honorius, Vigil- 



ANNOTATIONS. — CHATTER XIII. 



257 



ius, John, Boniface, and Alexander, who have 
been immortalized by heresy or villainy. 

" Matthew's relation is conveyed in metaphor- 
ical language, and has given rise to a variety of 
interpretations. Different expositors, even among 
Romish critics, explain the Rock, mentioned by 
the inspired historian, in various senses. The 
diversity of these opinions is freely admitted by 
Launoy, Du Pin, Calinet, and Maldonat. All 
these confess the variety of opinions on this pas- 
sage of Revelation. Launoy, followed by Du 
Fin, Calmet., and Maimbonrg, distinguish the in- 
terpretations on this part of sacred writ into four 
classes, according as they make the foundation to 
be Peter ; the Apostles ; Peter's confession ; or 
Jesus himself. Each class boasts the authority 
of popes, saints, and other commentators. 

" One class refers the rock or foundation, men- 
tioned by the inspired historian, to Peter." These 
support their opinion by seventeen Fathers or 
theologians who entertained this interpretation ; 
among whom were Origen, Tertullian, Cyprian, 
Hilary, Ambrosius, Jerome, Augustine, Cyril, 
Basil, Epiphanius, Gregory, and Theophylact. 
These, in modern times, were followed by Baro- 
nius, Calmet, Binius, Maldonat, and Alexander. 
Pope Leo I patronized the same opinion. Fonti- 
dinius and Cardillns, in the Council of Trent, 
advocated this explanation, without any contra- 
diction ; and, therefore, it appears, expressed the 
mind of that assembly. 

" A second class interpret the rock or founda- 
tion to signify the Apostles. This exposition has 
been embraced by theologians, saints, and coun- 
cils. It was adopted by Origen, Theodoret, Tara- 
sius, Etherius, Theophylact, and Pascasius. The 
same was admitted by Du Pin, Calmet, Alexan- 
der, Cusan, Launoy, and Maldonat, as well as by 
the saints, Cyprian, Jerome, Hilary, Cyril, Am- 
brosius, Chrysostom, and Augustine. 

" This signification of the word was also sanc- 
tioned by the General Councils of Constance and 
Basil. Gerson delivered a statement to this pur- 
pose in the General Council of Constance, in a 
speech made by its authority, and published by 
its command. The same was taught in the Gen- 
eral Council of Basil, by its president Julian, in 
his celebrated speech delivered before the unerring- 
assembly in the name of the Catholic Church, for 
the purpose of proselyting the Bohemians. Pan- 
ormitan, in this synod, followed Julian in the 
same strain, stating that 'Jesus gave no greater 
power to Peter, than to the other apostles.' Nei- 
ther Pope nor council, on any of these occasions, 
remonstrated or showed any opposition. The 
infallible Fathers acquiesced in silent consent, 
and, in this way, according to Launoy, Dens, and 
other popish doctors, conveyed their approbation. 
33 



" A third class interpret the rock or foundation 
to signify Peter's faith or confession. This signi- 
fication, according to Launoy, Du Pin, Bellar- 
mine, Maimbourg, Calmet, and Maldonat, has 
been maintained by theologians, saints, popes, 
and couucils. Launoy and Du Pin reckon forty- 
four fathers and popish authors who held this 
opinion : and the roll might be enlarged to any 
extent. Amongst these were Eusebius, Beda, 
Theodoret, Damascen, Theophylact, Odo, Ragusa, 
Alphonsus, Pole, Jonas, Eckius, and Erasmus. 
A long train of saints might be added, such as 
Hilary, Ambrosius, Gregory, Chrysostom, Cyril, 
Augustine, and Aquinas. The popes are Leo, 
Felix, Hormisdas; Gregory, Nicholas, John, Ste- 
phen, Innocent, Urban, Alexander, and the two 
Hadrians. These facts have been admitted even 
by Bellarmine and Maimbourg, as well as by 
Calmet and Maldonat. Anno 825, Jonas, bishop 
of Orleans, ascribed this explanation to nearly all 
ecclesiastical writers : and none, said the celebra- 
ted Eckius so late as 1525, deny this interpreta- 
tion. Erasmus not only accounted Peter's faith 
or profession the foundation, 'but wondered that 
any person would wrest the passage to signify the 
Roman Pontiff.' 

" Peter's faith or confession is the foundation, 
also, according to the General Councils of Nicea, 
Constantinople, Constance, Basil, and the Lateran. 
Pope Hadrian, in a letter to the empress Irene, 
read and received with acclamation in the second 
General Councils of Nicea, gave this interpreta- 
tion. The same pontiff's letter to Tarasius, con- 
taining a similar statement, was read in this 
synod, and admitted with equal approbation. A 
similar reception attended the letters of Germanus, 
concurring with Hadrian, in this unerring as- 
sembly. All the bishops approved. The eighth 
General Council of Constantinople accepted Pope 
Nicholas' Epistle to Photius, which avowed the 
same opinion. The Constantian theologians, in 
their censure of Wickliffism, read and sanctioned 
in the Council of Constance, likewise explained 
the expression to denote ' the rock of faith.' The 
Council of Basil, through Julian and Ragusa, its 
advocates against the Bohemian heresy, was 
equally express in maintaining this exposition, 
which had been avowed at Nicea, Constantinople, 
and Constance. The foundation or rock, in these 
famed orations, ' is faith, on which the Creator 
built the Church, and which sustains the super- 
structure.' The Council of the Lateran concurred 
with that of Basil. Peter, said Archbishop Ste- 
phanus, addressing Pope Leo in the tenth ses- 
sion of the fifth General Council of the Lateran, 
' confessed the Catholic Apostolic faith, ordained 
by the eternal Father and the eternal Son for the 
foundation of the Church.' The holy Pontiff and 



258 



ANNOTATIONS.— CHAPTER XIII. 



the holy fathers, in silent approbation, admitted 
the unquestioned truth, which, sanctioned by the 
five General Councils of the Nicea, Constantino- 
ple, Constance, Basil, and the Lateran, was, there- 
fore, on five several occasions, emblazoned with 
the insignia of infallibility. 

" A fourth class make Christ himself the rock 
or foundation. This explanation has also been 
patronized by theologians, saints, popes, and coun- 
cils. Launoy enumerates sixteen fathers or pop- 
ish doctors of this description ; and the list might 
be vastly increased. Among the fathers and doc- 
tors are Origen, Eusebius, Theodoret, Beda, 
Paulinus, f Dungal, Etherius, Baban, Tarasius, 
Anselm, Theophylact, Lombard, Bagusa, Lyra, 
Pole, and Vatablus. The saints are Cyprian, 
Cyril, Jerome, Augustine, and. Aquinas, as well 
as many more that might be mentioned. The 
Popes are Celestine, Innocent, Pius, Alexander, 
Hadrian, Nicholas, and Leo: and to these might 
be added many other Boman pontiffs. 

"The Bock or foundation, say also the General 
Councils of Nicea, Constantinople, Basil and Trent, 
was the Lord. This was expressed in Pope Ha- 
drian's letter to Tarasius, which was read and 
received in the second Nicean council: and in 
the speech of Epiphanius to the same assembly. 
The same was declared in a letter of Pope Nicho- 
las to Michael, which was read without any dec- 
lamation in the eighth general council that met 
at Constantinople. The Basilian council con- 
curred with those of Nicea and Constantinople. 
This assembly, through Julian and Bagusa, its 
advocates for Catholicism against the Bohemian 
heresy, also sanctioned this interpretation. The 
General Council of Trent followed in the same 
path. Tragus in this synod, declared without any 
declamation, that ' the Church was builded on the 
living stone, the firm and divine Bock.' This in- 
terpretation, therefore, giving the honor to the 
Messiah, was, in four general councils, marked 
with the seal of synodal infallibility. 
. "Augustine's language on this question is, in 
several places, very strong and emphatical. He 
makes a distinction between the word, which, in 
the English version, is translated Peter, and that 
which is rendered Bock. The two terms, indeed, 
both in the original and in the vulgate, in the 
Greek and in the Latin, are different in form and 
signification. Augustine, accordingly, as Eras- 
mus has remarked, applies the word rock, not to 
Peter, but to Christ. Jesus, observes the saint, 
' said not, thou art the rock, but thou art Peter. 
The rock was Christ, whom Peter confessed.' 
Maldonat characterizes this distinction by the 
epithet, silly and ridiculous. But the distinction, 
whether silly or solid, is the work, not of a Prot- 
estant commentator, but of a Boman saint. 



41 The interpretation of the third class was 
adopted by Luther. The Saxon Beformer, there- 
tare, notwithstanding his heresy, was supported 
in his opinion by saints, popes, and general coun- 
cils. Calvin embraced the interpretation of the 
fourth class. His opinion, therefore, like Luther's, 
was patronized by the highest authority in the 
Bomish communion. Luther and Calvin there- 
fore, if they were mistaken, erred, even in popish 
estimation, in good company ; and their expla- 
nations flow in the same channel with the stream 
of antiquity. 

" These four expositions, seemingly at variance, 
may all, say Launoy and Du Pin, be shown to 
agree. The two former are the same in sense, 
and so are the two latter. The meaning of both 
the foregoing, signifying the apostles, is in no 
respect inconsistent with the acceptation of both 
the ensuing, when assumed to denote the Lord. 
Account the apostles the subordinate, and the 
Lord the supreme foundation, and the whole train 
of doctors, saints, pontiffs, and councils, however 
they may appear to differ, will, in reality, imme- 
diately be reconciled. 

" The first and second interpretations, say 
Launoy and Du Pin, are the same in sense. The 
two, differing in appearance rather than in re- 
ality, may easily be reconciled. The commenta- 
tors, who represent Simon as the foundation, do 
not exclude his apostolic companions. None of 
the ancients characterized Peter as the only foun- 
dation. Those who ascribe to him this honor, 
never in a single instance, attribute it exclusively 
to him alone, but refer it, in common, to the whole 
apostolic college. Both explanations, according- 
ly, were patronized by Origen, Cyprian, Jerome, 
and Augustine. Cyprian, at an early period de- 
clared that ' our Lord conferred equal power on 
all the apostles, who, in this respect, were cer- 
tainly the same as Peter ;' and the saint has been 
followed in more modern times by Panormitan, 
Alexander, Launoy, Du Pin, Maldonat, Cusan, 
and Calmet. The cardinals, also, who convoked 
the Council of Pisa, and a long train of other 
popish doctors, have taken the same view of the 
subject. 

" This seems to be the Scriptural statement. 
The Church, says Paul, is ' built on the founda- 
tion of the apostles and the prophets.' The twelve 
foundations of the New Jerusalem, accordingly 
had, says John, ' the names of the twelve apos- 
tles.' This, in the metaphorical and prophetic 
language of Bevelation, is an emblem of the ex- 
traordinary commission which these missionaries 
executed as the primary heralds of the Gospel. 
All the sacred college, therefore, are represented 
as the foundation of the New Jerusalem, which, 
in their Master's name, and as his spiritual king- 



ANNNO TAT IONS. 

dom, was, by their united exertions, to be reared. 
The apostles, says Du Pin, was called the foun- 
dation, on account of their promulgation of the 
Gospel and their government of the Church. 

" The third and fourth interpretations, as well 
as the first and second, are the same in sense. 
The two, though they differ in expression, agree, 
like the other two, in signification. The Lord 
and Peter's faith or confession are identical : for 
the object of Peter's faith was the Lord, whom the 
apostle confessed. Such is the deduction of rea- 
son, and such the conclusion of candid professors 
of popery, of Launay, Du Pin, and many others 
of the same description. Many saints, popes, and 
councils, as the preceding statements show, ac- 
knowledged both foundations, plainly manifesting 
their conviction of their identity. 

" These observations, in clear terms, show the 
identity of the two former, as well as of the two 
latter interpretations. But the identical meaning 
of both the preceding, signify the apostles, and 
of both the following, denoting the Lord, are in 
no respect inconsistent or contradictory. The 
one is ministerial and subordinate, and the other 
sovereign and supreme. This is a distinction, 
not merely of Protestant origin, but warranted by 
popish authority. Dens, the treasury of Roman- 
ism, the darling of the popish prelacy in Ireland, 
adopts, on this question, a similar distinction. 
The celebrated Gerson, in a speech delivered in 
the Council of Constance, and armed with all its 
unerring authority, discriminated, on this topic, 
in the same manner. Many doctors, saints, 
popes, and councils, as appears from the preced- 
ing statements, have admitted both foundations, 
but certainly, in accordance with the foregoing 
discrimination, in a different sense, accounting 
the one subordinate, and the other supreme. Pope 
Leo IX represents the Church as built on the 
rock, which is Emmanuel, as well as on Peter or 
Cephas. Fossus, Archbishop of Reginum, in the 
Council of Trent, and countenanced with at least 
its tacit consent, referred the rock or foundation 
to Christ, to faith, and to Peter. The Pontiff and 
the prelate, on this occasion, may have intended 
to distinguish between the apostolic and mediato- 
rial foundations. All these authors, therefore, 
as Launoy remarks, may, in this manner, be rec- 
onciled with themselves, as well as with reason 
and Revelation. 

" The donation of the keys, mentioned by Mat- 
thew, and adduced in proof of the Supremacy by 
Baronius, Bellarmine, Binius, and their party, 
affords another topic of diversified opinion among 
the friends of Romanism. This argument, if it 
deserve the name, forms one of the most pitiful 
sophisms that ever disgraced the pages of con- 
troversy. The keys, conveying the power of 



— CHAPTER XIII. 259 

binding and loosing, of remitting and retaining 
sin, were, according to the ancients and many 
moderns, given to all the apostles, and to all 
Christians who belong to the ecclesiastical com- 
munity. This has been shown, beyond all ques- 
tion, by the warmest friends of the Papacy, such 
as Du Pin, Calmet, Maldonat, and Alexander. 
The proof of the donation of the keys to the whole 
apostolic college and to the whole Christian com- 
monwealth, has been collected by Du Pin and 
Maldonat. The Sorbonist and the Jesuit declare 
the unanimity of the ancients on this opinion. 
Du Pin, for the exposition, instances the saints, 
Cyprian, Jerome, Ambrosius, Augustine, Leo, 
Fulgentius, and the fathers Tertullian, Optatus, 
Gaudentius, Theophylact, Eucharius, Beda, Ra- 
ban, Hincmar, and Odo. Maldonat specifies, for 
the same interpretation, the names of Chrysostom, 
Ambrosius, Origen, and Theophylact. Calmet, 
for this opinion, enumerates C} 7 prian, Augustine, 
Origen, and Theophylact; while Alexander men- 
tions Origen, Hilary, Ambrosius, and Augustine. 
The system, therefore, which is now deprecated 
by the Italian school of Romanism, was patron- 
ized by the whole sainthood, from Cyprian to 
Fulgentius and Chrysostom. 

" The ancients, indeed, with the utmost har- 
mony and without one murmur of dissent, ascribe 
the reception of the keys to the universal Church. 
A single sentence to the contrary could not be ex- 
torted from all the ponderous volumes and all the 
diversified monuments of Christian antiquity. 
Many learned moderns in the Romish commu- 
nion have entertained the same sentiments, such 
as Lyra, Du Pin, Calmet, Maldonat, Pithou, 
Alexander, Moreri, Faber, Pole, and even the 
Rhemists. The same opinion has been advocated 
by Gerson, Cusan, and Launoy. The gift of the 
keys, therefore, being common, could confer on 
an individual no peculiar jurisdiction or authority. 

"Bellarmine and his numerous partisans have 
endeavored to torture a third argument from the 
admonition, " Feed my sheep." This, say these 
theologians, is an evidence of Simon's universal 
pastorship. But this reason, if possible, sur- 
passes the former, in superlative silliness and im- 
pertinence. Similar admonitions, in the book of 
inspiration, are addressed to all the pastors, ordi 
nary and extraordinary, of the Christian common- 
wealth. Jesus, Paul, and Peter concur in enjoin- 
ing this duty. Simon indeed was a distinguished 
herald of the Gospel ; and successful, to an extra- 
ordinary extent, in proclaiming salvation to the 
Jews. Paul, however, was inferior to none in 
the evangelical transcendency of exertion and 
success. This statement is corroborated by the au- 
thority of Ambrosius, Chrysostom, Augustine, and 
Basil, who are quoted for this purpose by DuPin. 



260 



ANNOTATIONS.— CHAPTER XIII. 



" The evangelists, therefore, make no mention 
of the Supremacy, and the other sacred penmen 
are guilty of the same omission. Nothing of the 
kind is to be found in the works of Luke, Paul, 
James, Peter, Jude or John. Luke mentions 
the election of Matthias and the deacons, the mis- 
sion to Samaria, and the Council of Jerusalem. 
Pope Peter, however, in none of these, claimed 
or exercised any superiority. The apostolic Pon- 
tiff, on no occasion, issued a single bull or 
launched a solitary anathema. 

" Paul, in his fourteen epistolary productions, 
supplies no proof of the Supremacy ; but the con- 
trary. He declares, in unqaliiied language, his 
own equality, and disclaims the imputation of 
inferiority. He reproved Cephas in strong terms, 
for temporizing dissimulation in his treatment of 
the Christian converts from Judaism and Gen- 
tilism. He addressed a lona; letter to the Roman 
Christians. He transmitted salutations from 
many inferior names, but neglected the Roman 
Pontiff who reigned in the Roman capitol. The 
Christian missionary, with all his erudition, seems 
not to have known his holiness, who, it would 
appear, had no name in the apostolic vocabulary. 
He mentions the civil governor ; but neglects the 
sacerdotal viceroy. He is mindful of the empe- 
ror ; but unmindful of the Pope. This was very 
uncourteous. The pupil of Gamaliel might have 
imbibed some Rabbinical learning, and the citi- 
zen of Tarsus might have acquired some Grecian 
literature. But he must have been woefully defec- 
tive in politeness. Paul, hower, did not, after 
all, speak evil of this dignity. His apostleship 
only forgot to say any thing of his spiritual 
majesty who wielded through Christendom, all 
the vicegerency of ecclesiastical omnipotence. 

" Pope Peter has obliged the world with two 
ecclesiastical publications. The sovereign Pontiff, 
in these official annunciations, might have been 
expected to mention his vice-regal authority, if it 
were only for the purpose of enforcing his com- 
mands. But the viceroy of heaven preserves, on 
this topic, a vexatious and provoking silence. 
He discovers not one solitary or cheering hint of 
any such dignity. The Galilean fishermen exer- 
cises no prerogative of the modern Papacy in com- 
manding the Apostles. Issuing bulls, enacting 
laws, judging controversy, deciding appeals, sum- 
moning councils, transferring kingdoms, wielding 
the civil and spiritual swords, and dissolving the 
oath of fealty to princes. 

" James, Jude, and John say nothing that] can 
be pressed into the service of the pontifical Su- 
premacy. The silence of these, as well as the 
other inspired penmen, on an event, which, if 
true, is of the last importance, must seal its con- 
demnation. The Papacy, if a divine institution, 



would, from its magnitude, be written with sun- 
beams in Divine Revelation. This, if any thing, 
required perspicuity and detail. But an insinua- 
tion of the kind is not be found in the whole vol- 
ume of inspiration. The Pope and the Popedom, 
both in name and reality, in sign and significa- 
tion, in expression and implication, are utterly 
excluded from all the Book of God, all the pan- 
dects of Divine legislation, and all the monuments 
of ecclesiastical antiquity. The Deity in His 
word utterly neglects the promulgation of the 
papal polity. The heavenly Majesty, reversing 
the example of earthly kings, who notify their 
viceroys by special commissions, deigns not, in 
his Gospel, to mention his vicar-general. The 
inspired penmen detail the propagation and set- 
tlement of the ecclesiastical kingdom, the qualifi- 
cations and missions of its governors, and the 
prevention and remedy of error and schism. But 
the ecclesiastical sovereign is consigned to silence 
and oblivion. The vast, misshapen, unwielded, 
overgrown, menacing mass of superstition and 
despotism is passed, without mention, in the 
scriptural Records, except in the tremendous de- 
nunciations of scriptural prophecy foretelling the 
future rise and final destruction of ' the man of 
sin, whom the Lord shall consume with the spirit 
of his mouth, and shall destroy with the bright- 
ness of his coming.' 

" Innocent III indeed discovered the Popedom 
in the Book of Genesis. According to his infalli- 
bility, the firmament mentioned by the Jewish 
legislator signifies the Church. The greater light, 
according to the same unerring commentator, de- 
notes the pontifical authority ; and the less, repre- 
sents the royal power. The prince therefore 
derives and exercises this jurisdiction from the 
Pontiff, as the moon borrows and reflects the light 
of the sun. This, no doubt, was very sensible in 
his infallibility, and makes the thing very clear. 
The Roman hierarchy indeed may be as plainly 
found in Genesis as in any other book of the 
Bible. The same kind of exposition would enable 
an ingenious mind to find any thing in any book. 
The Popedom, by the same kind of alchymy, 
might be found in Ovid, or a system of divinity 
in Homer or Virgil. But the system which re- 
quires the extorted evidence obtained by strain- 
ing, wresting, torturing, and mangling scriptural 
language carries in itself its own condemnation. 

" Tradition, on Pope Peter's supremacy, is as 
silent as Scripture. The ancients, on this subject, 
vary from the modern friends of Romanism. Du 
Pin, Bellarmine, and Alexander, among many 
others, have, with extensive erudition and re- 
search, investigated this controversy ; and the 
Sorbonist, the Jesuit, aud the Dominican, notwith- 
standing all their learning and labor, have failed 



ANNOTATIONS. — CHAPTER XIII. 



2G1 



in attempting to find the Supremacy of his apos- 
tolic holiness in the monuments of traditional 
Antiquity. Du Pin, with his usual candor, admits 
the silence of the most ancient fathers, such as 
Justin, Iremeus, and Clemens of Alexandria. 
These, in no instance, condescend to mention the 
pontifical dignity of the sacerdotal viceroy, who, 
with spiritual sovereignty, first governed Chris- 
tendom. The Soborniet begins his quotations in 
proof of Peter's prerogative with Origen, who 
flourished about the middle of the third century. 
But the Greek original, he grants, is lost, and the 
Latin translation of Ruffinus abounds with inter- 
polations. He mentions Cyprian and Eusebius, 
whose testimony he rejects for interpolation or 
inadequacy. His first authority, on which he rests 
any dependence, is Optatus, who wrote about 
the year 370. Bellarmine's first authority, if 
Origen, Cyprian, and Eusebius, whom Du Pin 
rejects, be omitted, is Basil the cotemporary of 
Optatus. Alexander begins with Cyril, who was 
later than Optatus or Basil. A period of 370 
years had run its ample round, and its annals, 
ecrutiuized by three learned doctors, could not 
supply a single document, witnessing the vicege- 
rency of his apostolic holiness. This, to every 
unprejudiced mind, must be a clear evidence of 
its non-existence. No person, free from prepos- 
session, can believe that an ecclesiastical mon- 
archy existed so many years in Christendom, and, 
at the same time, remained unnoticed by so many 
ecclesiastical authors, and, in consequence unnoti- 
fied to posterity by any hint or declaration." 

Could any set of similitudes more fitly repre- 
sent the papal corporation from the epoch that 
he claimed universal dominion, which was about 
A. D. 523 to 1783. During this whole period, 
he evinced the activity, vigilance, and rapacity 
of the leopard,' the destructive cruelty of which 
the bear is the emblem, in his Crusades, Holy 
Wars, and bloody inquisitions, and the boldness, 
roaring, and menacing attitude of the Lion, 
which claims supremacy among beasts. 

[And the dragon gave him his power and his 
seat, and great authority] — As if the above simili- 
tudes were not sufficient for one to distinguish 
who is meant by the beast, which St. John saw 
rise out of the sea, this was added, to make that 
which was certain, doubly evident, so that men 
might not misunderstand or misinterpret the 
prophecy. 

The great red dragon, Pagan Rome, gave his 
power, his name, crown and scepter, to this 
beast; and the Dragon gave him his seat; and 
the Dragon gave him also his great authority, 
his claim to universal dominion ; for the Roman 
empire was often called all the world: (see Luke, 
i;) for a decree had gone out from Augustus 



C.Tsar, tJiat all the world should be taxed, mean- 
ing all the Roman empire. 

Who has united the Roman crown with tho 
mitre? Who has joined the scepter of Caesar 
with the keys of Peter? Who occupies the an- 
cient seat, or chair of Caesar, and calls it the seat 
or chair of St. Peter ? And who has assumed the 
name, and authority, and dominion of the Pagan 
Roman government? Answer: The Roman popes 
or pontiffs, in their Corporation, have done, or 
claimed, or received all that is alleged of St. 
John's Beast. Therefore, the conclusion is irre- 
sistible, that tJie Roman Catholic Corporation is 
the Beast. This is all applicable to the Papal 
Corporation, and can not be applicable to any 
other corporation or government, ecclesiastical or 
political, which has ever existed on earth. There- 
fore, in view of the complete and perfect identity 
of the persons and actions, and the time when 
the persons existed, and the place where the ac- 
tions were performed, and the number and char- 
acter of the witnesses, Prophecy and History, by 
whom we prove these facts ; the coincidence 
forces the conclusion upon the mind, with all the 
power of demonstration, that the Beast is the 
Roman Catholic Church. And a rejection of 
this conclusion implies a rejection of all proph- 
ecy, and a repudiation of all the history which 
has been kept, in their own pontifical archives, and 
the common-sense tradition of mankind. 

[V. 3. And I sa'w one of his heads, as it were, 
wounded to death] — We have already shown who 
the seven heads of the beast were, the seven pri- 
mordial ancestors of the Japhetic family, who 
were represented in the founding of Rome, and 
the establishment of the Roman empire, both pa- 
gan and papal. And this head was the Gome- 
rian, German, or Anglo-Saxon ; and this wound 
was received in the dreadful and valiant battle 
for truth at the Reformation in Germany and Eng- 
land. But this deadly wound was healed, and 
the High Church of England and the old Luthe- 
ran Church, have become about as formal, and 
possesses about as little vital or spiritual religion 
as the Roman Catholic Church ; Puseyism is 
healing the Wound, so that they are acting as if 
they believed that he was a true Jew, who is one 
outwardly, and disregarding, and even deriding 
heartfelt religion. And all the world wondered 
after this beast, on account of its formality in 
religion ; the world wonders how people can go 
through such a routine of ceremonies, attend 
mass and pray to the Virgin Mary, saints and 
angels, and not be true Christians ; but these 
do err, not knowing the holy Scriptures, which 
forbid all this as that abominable thing which 
God hates ; and they have never experienced the 
power of God in their own conversion, and, there- 



262 



ANNOTATIONS. — CHAPTER XIII. 



fore, they wonder at all this show and boast of 
religion. 

[V. 4. And they worshiped the dragon] — The 
Pagan political power was highly respected for 
his urbanity in uniting with the Beast that arose 
out of the Sea, and resolving all their power, ec- 
clesiastical and political, into one corporation, as 
is the case with the High Church of England, the 
old Lutheran, and the Roman Catholic Church. 
[And they worshiped the Beast.] And the Ro- 
manists paid both civil and ecclesiastical honors 
to those who from time to time have been compo- 
nent parts of this Beast, hoth while they were liv- 
ing and after they were dead, by canonizing them 
as saints, and offering solemn prayers to them, 
which should only be offered to God. 

[And who is able to make war with him ?] — For 
he claims all power, both civil and ecclesiastical ; 
both in time and eternity ; therefore, if his claims 
be true, his menacing is to be feared : for what 
advantage in gaining a temporal victory over such 
an enemy ; when thereby one incurs the eternal 
loss of his soul ? 

[V. 5. And there was given unto him a 
mouth speaking great things and blasphemies ; 
and power was given unto him to continue forty 
and two months] — For an explanation of this 
verse see the notes and quotations on the first verse 
of this chapter. But that the reader may have 
before him a few more specimens of Popish arro- 
gance, and menace, and blasphemy against each 
other as well as against heretics, we submit the 
following : 

" The pontifical succession is attended with 
more difficulty than the quadrature of the circle 
or the longitude at sea. The one presents greater 
perplexity to the annalist and the divine, than the 
others to the geometrician and the navigator. 
The quadrature and the longitude, in the advanced 
state of mathematics, admit an approximation. 
But the papal succession mocks investigation, 
eludes research, and bids proud defiance to all 
inquiry. 

" The difficulty on this topic arises from the 
variations of the historians and electors, and from 
the faith and morality of the Roman Pontiffs. 
Historians, for a century, differed in their records 
of the Papacy ; and the electors, in thirty instances, 
disagreed in their choice of an ecclesiastical sov- 
ereign. Many of the Popes embraced heresy and 
perpetrated immorality ; and these considerations 
render the problem of their legitimate succession 
an historical and moral impossibility. 

"History has preserved a profound silence on 
the subject of the first Roman bishop. This 
honor, indeed, if such it be, has by Roman parti- 
sans been conferred on the apostle Peter. But 
the patrons of this opinion can not, from any good 



authority, show that the apostle was ever in the 
Roman capital, and still less that he was ever a 
Roman hierarch. The evidence of his visit to 
that city is not historical but traditional. History, 
for a century after the alleged event, presents on 
this topic an universal blank, which is supplied 
from the very suspicious testimony of tradition. 

"A single hint on this subject is not afforded 
by Peter himself, nor by his inspired companions, 
Luke, James. Jude, Paul, and John. Pope Peter, 
in his epistolary productions, mentions nothing 
of his Roman residenc} 7 , episcopacy, or suprem- 
acy. Paul wrote a letter to the Romans ; and, 
from the Roman city addressed the Galatians, 
Ephesians, Philippians, Colossians, Timothy, and 
Philemon. He sends salutations to various Ro- 
man friends, such as Priscilla, Aquila, Epenetus, 
Mary, Andronicus, Julia, and Amplias : but for- 
gets Simon, the supposed Roman hierarch. 
Writing from Rome to the Colossians, he men- 
tions Tychicus, Onesimns, Aristarchus, Marcus, 
Justus, Epaphras, Luke, and Demas, who had 
afforded him consolation ; but, strange to tell, 
neglects the sovereign Pontiff. Addressing Tim- 
othy from the Roman city, Paul of Tarsus remem- 
bers Eubulus, Pudens, Linus, and Claudia ; but 
overlooks the Roman bishop. No man, except 
Luke, stood with Paul, at his first answer, or at 
the nearer approach of dissolution. His apostolic 
holiness could not then have been in his own dio- 
cese, and should have been prosecuted for non- 
residence. His infallibility, perhaps, like some 
of his successors, had made an excursion, for 
amusement, to Avignon. Luke also is silent on 
this theme. John, who published his Gospel 
after the other Evangelists, and his Revelation at 
the close of the first century, maintains, on this 
agitated subject, a profound and provoking si- 
lence. 

" The omission is continued by the Apostolic 
men, Clemens, Barnabas, Hennas, Ignatius, and 
Polycarp. Not one of all these deigns to men- 
tion a matter of such stupendous importance to 
Christendom. Clemens, in particular, might have 
been expected to record such an event. He was 
a Roman bishop, and interested in a peculiar 
manner, in the dignity of the Roman See. An 
apostolic predecessor, besides, would have re- 
flected honor on his successor in the hierarchy. 
He mentions his pretended predecessor indeed ; 
but omits any allusion to his journey to Rome, or 
his occupation of the pontifical throne. 

" The fiction of Peter's visit to the metropolis 
of the world began to obtain credit about the end 
of the second century. Ireuaeus, trusting to the 
prattlement of Papias, or to common report, re- 
corded the tradition ; and was afterwards followed 
by Tertullian, Hippolytus, Origen, Cyprian, Epi- 



ANNOTATIONS. 

phauius, Athanasius, Ephraim, Lactantius, Jer- 
ome, Chrysostom, Arnobius, Prudcntius, Theo- 
doret, Orosius, Prosper, Cyril, Eusebius, Optatus, 
Sozomen, aud Augustine. The tradition, how- 
ever, seemed doubtful to Eusebius. He introduces 
it as something reported, but not certain. The 
relation, to the father of ecclesiastical history, was 
a mere hearsay. Bede, on this subject, uses a 
similar expression, which corroborates this inter- 
, pretation of the Greek historian. Peter, accord- 
ing to the British annalist, having founded the 
Roman Church, is said to have consecrated his 
successor. 

" The evidence of the tale may be reduced to 
Small compass. Irenaeus is the first author of any 
credibility who mentions the report. The Apos- 
tle, according to Baronius, Binius, aud Labbe, 
came to Rome in the reign of Claudius, in the 
year 45 ; and Irenreus, at the close of the second 
century, relates the supposed transaction. A 
hundred and fifty years, therefore, elapsed, from 
the occurrence of the alleged event till the time 
of its record. The cotemporary and succeeding 
authors, for a century and a half, such as Luke, 
Paul, John, Clemens, Barnabas, Hermas, Igna- 
tius, and Polycarp, who detail Peter's biography, 
and who were interested in the supposed fact, say 
nothing of the tradition. The intervening histo- 
rians, between Peter and Irenaeus, are, on this 
topic, silent as the grave. The belief of such a 
story requires popish prejudice and infatuation. 

" Simon, however, even if he were at the Ro- 
man city, could not have been the Roman bishop. 
The Episcopacy, in its proper sense, is, as Chry- 
sostom, Giannon, and Dn Pin have observed, in- 
compatible with the Apostleship. A bishop's 
authority, say Chrysostom and Giannon, ' is lim- 
ited to a city or nation ; but an apostle's commis- 
sion extends to the whole world.' The Apostles, 
sa}'S the Parisian Sorbonnist, ' perambulated the 
principal parts of the earth, and were confined to 
no place or city. This constituted one distinction 
between the Apostolic and Episcopal functions. 
The Apostles founded and organized Churches, 
and then consigned their superintendency to fixed 
and ordinary pastors. The one formed an army 
of conquest for the formation of ecclesiastical 
kingdoms, and the other an army of possession 
for the purpose of occupation and government. 

"This statement corresponds with the details 
of Irenseus, Ruffinus, Eusebius, and the author of 
the Apostolic Constitutions, who lived near the 
scene of action and the fountain of tradition. 
These represent Linus as the first Roman bishop, 
who, succeeded by Anacletus and Clemens, exer- 
cised the Roman prelacy ; while Peter and Paul 
executed the Christian apostleship. Peter and 
Paul, says Irenseus, having founded the Roman 



— CHAPTER XIII. 203 

Church, committed its episcopacy to Linus, who 
was succeeded by Anacletus and Clemens. Linus, 
Cletus, and Clemens, says Ruffinus, in the Clem- 
entin Recognitions edited by Cotelerius, ' were 
Roman bishops during Peter's life, that he might 
fulfill his apostolic commission.' According to 
Eusebius, ' Linus was the first Roman bishop, 
who was followed in succession by Anacletus and 
Clemens.' The Apostolic Constitutions refer ' the 
ordination of Linus, the first Roman bishop, to 
Paul, and the ordination of Clemens, the second 
in succession after the death of Linus, to Peter.' 
Linus, therefore, to the exclusion of Peter, was 
the first Roman bishop ; and Clemens, Cletus, or 
Anacletus succeeded during the apostolic age as 
the ordinary overseers of the Church ; while 
Paul and Peter accomplished their extraordinary 
mission. 

"The episcopacy of Linus, Anacletus, and 
Clemens was incompatible with that of Simon in 
the same city. Had he been bishop, the conse- 
cration of another during his life would have been 
a violation of the ecclesiastical canons of anti- 
quity. The ancients, to a man, deprecated the 
idea of two prelatic superintendents in one city. 
Gibert has collected seven canons of this kind, 
issued by Clemens, Hilary, and Pascal, and by 
the Councils of Nicea, Chalons, and the Lateran. 
The Lateran Fathers, in their fourth canon, com- 
pared a city with two bishops to a monster with 
two heads. The Nicene and Lateran synods were 
general, and therefore, according to both the 
Italian and French schools, were vested with in- 
fallibility. No instance indeed can, in all anti- 
quity, be produced, of two bishops ruling in con- 
junction in the same city. 

" The reasoning of the Romish advocates on 
this question is remarkable only for its silliness. 
Bellarmine's arguments on this topic are like to 
those of a person, who, in the manner of Swift, 
wished, in solemn irony, to ridicule the whole 
story. He is so weak, one can hardly think him 
serious. A supposition which, if true, should be 
supported by evidence the most indisputable, is 
as destitute of historical testimony as the visions 
of fancy, the tales of romance, or the fictions of 
fairy-land. 

" A specimen of Bellarmine's reasoning may 
amuse the reader. Babylon, from which Peter 
wrote, was, Bellarmine as well as Maimbourg grave 
ly affirms, the Roman capital : and in support of his 
opinion he cites Jerome and Bede, who seem, on 
this subject, to have possessed about as much sense 
as Bellarmine. Paul found Christians at Rome 
on his arrival at that city ; and the learned Jesuit 
could not, for his life, discover how this could 
have been the case had Peter not been at the capi- 
tal of the world. Peter's victory at Rome over 



264 



ANNOTATIONS. — CHAPTER XIII. 



Simon the magician, the Cardinal alleges, proves 
his point ; and indeed the Apostle's conflict with 
the magician, and his Roman episcopacy, are at- 
tended with equal probability. Both rest on the 
same authority of tradition. But the ridiculous- 
ness of the magician's exploits, who rose in the 
air by the power of sorcery, and fell by the 
prayer of Peter, and broke his leg, overthrows 
its probability. The airy and ridiculous fabrica- 
tion of the necromancer's achievements falls, like 
their fabled author, and buries in its ruins, the 
silly fiction of the Apostle's Roman episcopacy. 

" But the whole accounts of this event are as 
discordant as they are silly. The partisans of this 
opinion differ in the time of the Apostolic Pon- 
tiff's arrival and stay in the Roman capital, Je- 
rome, Eusebius, Binius, Orosins, Labbeus, Spon- 
danus, Onuphrius, Nauclerns, Petacius, Bede, 
Bruys, Baronius, and Valesius send Peter to 
Rome in the reign of Claudius. These, however, 
disagree in the year ; the second, third, fourth, 
thirteenth, and fourteenth years of the emperor's 
reign being assigned by different authors for the 
era of this important event. Simon, says Jerome, 
having preached to the Jews of Pontus, Galatia, 
Cappadocia, Asia, and Bithynia, proceeded to 
Rome in the second year of Claudius, and held 
the sacerdotal chair twenty-five years. Lactau- 
tius, Origen, Balusius, and Pagius fix his arrival 
at the Roman metropolis to the reign of Nero. 
But these too differ as to the year. The length 
of Peter's episcopacy is also disputed. Twenty- 
three, twenty-five, twenty-seven, and twenty-nine 
years have been reckoned by various chronolo- 
gers for its duration. This discordance of opin- 
ion is the natural consequence of deficiency of 
evidence. Contemporary historians, indeed, say 
no more of the Apostle Peter's journey to Rome 
than of Baron Munchausen's excursion to the 
moon. 

" Many fictions of the same kind have been 
imposed on men, and obtained a temporary belief. 
Geoffrey of Monmouth's story of the Trojan Bru- 
tus is well known. The English Arthur, and the 
French Roland were accounted real heroes, and 
presented a popular theme for the poet, the novel- 
ist, and the historian. The whole story of the 
Apostle's Roman episcopacy seems to have orig- 
inated with the garrulous Papius, and to have 
been founded on equal authority with these le- 
gends. The Popedoms of Peter and Joan dis- 
play wonderful similarity, Joan's accession re- 
mained unmentioned for two hundred years after 
her death, when the fictiou, says Florimond, was 
attested by Mariana. The reign of the Popess 
was afterwards related by thirty Romish authors, 
and circulated through all Christendom without 
contradiction, for five hundred years, till the era 



of the Reformation. The Popedoms of Peter 
and Joan, in the view of every unprejudiced 
mind, possess equal credibility. 

" The earliest ecclesiastical historians, differing, 
in this manner, on the subject of the first Pope, 
show the utmost discordance on the topic of his 
successors. Irenasas, Eusebius, Epiphanius, Je- 
rome, Theodoret, Optatus, Augustine, and the 
Apostolic Constitutions place Linus immediately 
after Peter. Tertullian, Jerome, and the Latins, 
in general, place Clemens immediately after the 
apostle. Jerome, however, in sheer inconsistency, 
gives this honor, in his catalogue of ecclesiastical 
authors, to Linus. Cossart could not determine 
whether Linus, Clemens or some other was the 
second Roman Pontiff. He also admits the un- 
certainty of the pontifical succession. Clemens, 
according to Tertullian, was ordained by Peter. 
Linus, according to the Apostolic Constitutions was 
ordained by Paul. Linus, however, at the pres- 
ent day, is, by Greeks and Latins, accounted the 
second Roman Pontiff. 

"The succession of the Roman hierarchs, ex- 
clusive of Peter, in the first century, according to 
Augustine, Optatus, Damasus, and the Apostolic 
Constitutions, was Linus, Clemens, and Anacle- 
tus ; but, according to Irenssus, Eusebius. Jerome, 
and Alexander, was Linus, Anacletus, and Clem- 
ens. The arrangement of Epiphanius, Nice- 
phorus, Ruffinus, and Prosper, is, Linus, Cletus, 
and Clemens : whilst that of Anatasius, Platina, 
More, Binius, Crabbe, Labbe and Cossart, is 
Linus, Cletus, Clemens, and Anacletus. Cletus, 
who is inserted by others, is omitted by Augustine, 
Optatus, Damasus and the Apostolic Constitutions. 
Baronius, Bellarmine, Pagius, Godeau, and Peta- 
vius reckon Cletus and Anacletus two different 
Pontiffs. Cotelerius, Fleury, Baillet, and Alex- 
ander account these two names for the same per- 
son. Bruys and Cossart confess, that whether 
Cletus and Anacletus were identical or distinct, is 
doubtful or unknown. 

The variations of historians in this manner, 
have introduced confusion into the annals of the 
Roman Pontiffs. Petavius confesses their doubt- 
fulness till the time of Victor, and Bruys, the im- 
possibility of discovering the fact. The most 
eagle-eyed writers, says Cossart, can not, amid the 
darkness of these ages, elicit a shadow of truth 
or certainty in the Papal successions. This di- 
versity appears, indeed, in the history of the 
Popedom, during the early, the middle, and the 
modern ages. The partizans of Romanism boast 
of an uninterrupted and unbroken succession in 
the soverign Pontiffs and in the Holy See. But 
this is all empty bravado. The fond conceit shuns 
the light ; and vanishes, on examination, like the 
dream of the morning. Each historian, ancient 



ANNOTATIONS. 

and modern, lias his own catalogue of Popes, and 
scarcely two agree. The rolls of the Pontiffs 
Supplied by the annalists of the Papacy, are more 
numerous than all the denominations which have 
affected the appellation of Protestantism. Such 
are a few of the historical variations on this topic, 
and the consequent disorder and uncertainty. 

" Electoral variations have produced similar 
difficulties. The electors, differing in their objects 
as the historians in their details, have caused 
many schisms in the Papacy. These, Baronius 
reckons at twenty-six. Onuphrius mentions thir- 
ty, which is the common estimation. A detailed 
account of all these would be tedious. Some are 
more and some less important, aud, therefore, in 
proportion to their moment, claim a mere allu- 
sion or a circumstantial history. The following ob- 
servations will refer to the second, seventh, thir- 
teenth, nineteenth, twenty-ninth, and thirtieth 
schism. 

" The second schism in the Papacy began in 
the ecclesiastical reigns of Liberius and Felix, 
and lasted about three years. Liberius, who was 
lawful bishop, and who, for a time, opposed Arian- 
ism, was banished in 355 to Berea, by the Em- 
peror Constantius. Felix, in the meantime, was, 
by the Arian factions, elected in the room of Li- 
berius, and ordained by Epictetus, Basil and 
Acasius. Liberius, afterwards, weary of exile, 
signed the Arian creed, and was recalled from 
banishment, and restoi'ed to the Popedom. Llis 
return was followed by sanguinary battles between 
the two contending factions. The clergy were 
murdered in the very churches. Felix, however, 
with his party, was at length overthrown, and 
forced to yield. He retired to his estate on 
the road to Ponto, where, at the end of seven 
years, he died. 

" The several claims of these two Arians to 
the Papacy have caused great diversity of opinion 
between the ancients and the moderns. Liberius, 
though guilty of Arianism, was supported by legit- 
imacy of election and ordination. Felix, on the 
contrary, was obtruded in an irregular manner by 
the Arian party. Godeau represents his ordina- 
tion as surpassing all belief, and compares the 
ceremony on the occasion to ' the abomination 
of Antichrist.' Felix had sworn to resist the in- 
trusion of another bishop during the life of Libe- 
rius. His holiness, therefore, in accepting the 
Popedom, was guilty of perjury. His Infallibil- 
ity, according to Socrates and Jerome, was an 
Arian ; and, according to Theodoret, Ruffinus, 
Baronius, Spondanus, Godeau, Alexander, and 
Moreri, communicated with the Arians, and con- 
demned Athanasius. All the ancients, among 
whom are Jerome, Optatus, Augustine, Athana- 
sius, and Prosper, followed, in modern days, by 
31 



— CHAPTER XIII. 265 

Panvinius, Bona, Moreri, Lupus, and Floury, re- 
ject his claim to the Papacy. Athanasius calls 
his holiness ' a monster raised to the Roman hier- 
archy, by the malice of Antichrist.' 

"These two Arians, nevertheless, are, at the 
present day, Roman saints. Their names are on 
the roll of canonization ; and the legality and 
validity of their Popedom are maintained by the 
papal community. The Arian Liberius is the 
object of Roman worship. The devout papist, 
according to the Roman missal and breviary, on 
this saint's festival, addresses his Arian Infalli- 
bility as ' the light of the holy Church, and the 
lover of the Divine law, whom God loved and 
clothed with the robe of glory,' while supplication 
is made for 'pardon of all sin, through his merits 
and intercession.' Similar blasphemy and idola- 
try are addressed to Felix, who, in the days of 
antiquity, was accounted an Arian, a perjurer, 
an antichristian monster and abomination, shun- 
ned by all the Roman people like contagion ; but 
who is now reckoned a saint and a martyr. 

"His saintship, however, had nearly lost his 
seat in heaven in 1582, when the keys for the 
purpose of reforming the Roman Calendar were 
transferred from Peter to Baronius. Doubts were 
entertained of the perjured Arian's title to heaven. 
Gregory XIII, however, judging it uncourteous 
to uncanonize his holiness, and turn him out 
of heaven without a fair trial, appointed Baro- 
nius as counsel for the prosecution, and Santorio 
for the defense. Santorio, unable to answer the 
arguments of Baronius, prayed to his client, 
the departed Pontiff for assistance. The timely 
interposition of a miracle, accordingly, came to 
the aid of his feeble advocacy. Felix was just 
going to descend, like a falling star, from heaven, 
when a marble coffin was discovered in the Basi- 
lic of Cosmas and Damian, with this inscription: 
' The body of Saint Felix, who condemned Con- 
stantius." This phenomenon, which Moreri calls 
a fable, and Brnys a cheat, silenced, as might be 
expected, all opposition. Te Deum was sung for 
the triumph of truth ; and the perjured Arian 
Vicar-General of God, was declared worthy the 
honors of martyrdom, — canonization, and wor- 
ship. 

" The seventh schism distinguished the spiritual 
reigns of Silverius and Yigilius. Silverius, in 
536, was elected by simony. He bribed Theoda- 
tus, who, says Anastasius, threatened to put all 
who should oppose him to the sword. His elec- 
tion, Godeau admits, was owing to the power of 
the Gothic king, rather than to the authority of 
the Roman clergy. His ordination, in conse- 
quence, was the effect of fear and violence. 

The election and ordination of Silverius, there- 
fore, according to a bull of Julius and a canon of 



26G 



ANNOTATIONS. — CHAPTER XIII. 



the Lateran Council, was illegal and invalid. 
Julius II pronounced the nullity of an election 
effected by simony, and declared the candidate 
an apostate, a thief, a robber, a heresiarch, a 
magician, a pagan, and a publican. The elected, 
in this case, might be prosecuted for heresy, and 
deposed by the secular arm ; while the electors 
were to be deprived of their possessions and dig- 
nity. The Lateran Council, in which Nicholas II 
presided, decreed the invalidity of an election 
obtained by simony, the favor of the powerful, 
or the cabals of the people or soldiery. Pus- 
session of the Papacy, procured in this way, ex- 
posed the intruder, as a felon, to deposition by 
the clergy and laity. These regulations abrogated 
the claims of Silverius to the Pontifical throne. 

" Silverius, who obtained the Popedom by simo- 
ny, was, in a short time, supplanted by Vigilius, 
who also gained the same dignity by similar means. 
His stratagems were aided by the machinations 
of Theodora and Belisarius. Theodora the em- 
press was friendly to Monophysitism, and hostile 
to the Council of Chalcedon. Her aim was the 
degradation of Mennas, the Byzantine Patriarch, 
who adhered to the Chalcedonian faith ; and the 
restoration of Athimus, Theoclosius, and Severus, 
who had been deposed for their attachment to the 
Monophysite heresy. Theodora applied to Silve- 
rius for the execution of her design, and was re- 
fused. She then turned her attention to Vigilius, 
and offered him seven hundred pieces of gold and 
the Papacy, to effect her intention. The offer 
was accepted. The Empress then suborned Beli- 
sarius, at Pome, to expel the refractory Silverius, 
and raise the complying Vigilius to the Papal 
chair. The General, influenced by the Empress 
and aided by his wife Antonia, obeyed. He scru- 
pled, indeed, at first ; but on reflection, like a 
prudent casuist, complied. Two hundred pieces 
of gold, which he received from Vigilius, had, in 
all probability, a happy effect in reconciling his 
conscience, such as it was, to his work. False 
witnesses were suborned against Silverius. These 
accused the Pontiff of a design to betray the city 
to the Goths. He was banished, in consequence, 
to Palmaria, where, according to Liberatus, he 
died of hunger, but according to Procopius, by 
assassination. The degradation of Silverius was 
followed by the promotion of Vigilius, who as- 
sumed the Pontifical authority. The enactments 
of Julius and the Lateran Council condemn Vi- 
gilius as well as Silverius. 

" The election and ordination of Vigilius were 
invalid, prior to the death of Silverius. Two Pon- 
tiffs, according to the canons, could not, at the 
same time, occupy the Papal chair. Ordination 
into a full See, besides, was condemned by the 
Nicean Council. Baronius, Binius, and Maim- 



bourg, indeed, pretend that Vigilius, on the dis- 
solution of his competitor, resigned, and was 
again elected. Nothing of the kind, however, is 
mentioned by any contemporary historian. No 
monument of his abdication, says Alexander, is 
extant. The annalist and the collector of coun- 
cils, therefore, must have got the news by inspira- 
tion. Procopius, on the contrary, dates the 
election of Vigilius immediately after the banish- 
ment of Silverius and Liberatus, on the next day. 
Du Pin and Pagius, accordingly, with their usual 
candor, reject the tale of re-election, and found 
the title of Vigilius on his general reception in 
Christendom. 

" The simony of the two rivals betrays the can- 
onical illegitimacy of their election. The occupa- 
tion of the Episcopal chair by his predecessor, 
besides, destroyed the title of Vigilius. His 
moral character, also, if villany could effect his 
claims, placed another obstacle in his way. His 
history forms an uninterrupted tissue of enormity 
and abomination. He was guilty of murder, 
covetousness, perfidy, prostitution of religion for 
selfish ends, and mockery of both God and man. 
He killed his secretary with the blow of a club. 
He whipped his nephew to death, and was ac- 
cessory to the assassination of Silverius. His 
conduct with Theodora, Belisarius, Justinian, and 
the fifth general council, showed him to be a miser 
and a traitor, regardless of religion and honor, of 
God and man. 

" The thirteenth schism disgraced the Papacy 
of Formosus and Sergius. Formosus, in 893, 
gained the Pontifical throne by bribery. His 
Infallibility, therefore, by the bulls of Nicholas 
and Julius, forfeited all claim to the ecclesiastical 
Supremacy. He was bishop of Porto, and there- 
fore incapacitated, according to the canons, to be- 
come bishop of Rome. He had sworn to John 
VIII, by whom he had been excommunicated and 
banished, never to revisit the Roman metropolis. 
His holiness, therefore, was guilty of perjury. 
The hierarch, contrary to another canon, had re- 
course, in his extremity, when the Sergian party 
opposed his election, to the aid of Arnolf, the 
Gothic king. His majesty's authority, however, 
though uncanonical, was successful. Sergius, his 
rival, whose claims were supported by a Roman 
faction, was expelled by royal power ; and For- 
mosus retained possession of the Papal sovereignty 
till the day of his death. 

" But an extraordinary scene was exhibited by 
his successor. Stephen, who succeeded in 896, 
raged with unexampled fury against the memory 
and remains of Formosus. Solon, a heathen 
legislator, enacted a law to forbid the Athenians 
to speak evil of the dead. But the vicar-general 
of God outraged, in this respect, the laws of earth 



ANNOTATIONS.— CHAPTER XIII. 



267 



and heaven. Stephen unearthed the mouldering 
body of Formosus, which, robed in pontifical or- 
naments, he placed before a Roman council that 
he had assembled. He then asked the lifeless 
Pontiff, why, being bishop of Porto, he had, con- 
trary to the canons, usurped the Roman See. The 
body probably made no unnecessary reply. The 
Pontiff then stripped the bloated corpse, and am- 
putated its head and fingers. The disinterred 
and mutilated carcass, despoiled of its dress and 
mangled in a shocking manner, he threw without 
auy funeral honors or solemnity into the Tiber. 
He rescinded his acts, and declared his ordina- 
tions irregular and invalid. Such was the atro- 
city perpetrated by the viceroy of heaven, and 
approved and sanctioned by a holy Roman 
council. 

" Stephen's sentence, however, was afterward 
repealed by his successor. John X, on his ac- 
cession, assembled a synod of seventy -four bishops 
at Ravenna, condemned the acts of Stephen, and 
re-established the ordinations of Formosus. But 
John's decisions again were destined to proclaim 
the variations of Popery, and display the muta- 
bility of earthly things. Sergius III, on his pro- 
motion to the Roman Hierarchy, called a council, 
rescinded the acts of John, and once more an- 
nulled the ordinations of Formosus. 

" Vengeance soon overtook Stephen, the vio- 
lator of the sepulchre and the dead. His mis- 
creancy met with condign punishment. The 
Romans, unable to bear his ruffianism, expelled 
his holiness from the hierarchy. He was then 
immured in a dungeon, loaded with chains, and 
finally strangled. He entered, says Baronius, 
like a thief, and died as he deserved by the rope. 
' This father and teacher of all Christians,' was, 
says Bruys, ignorant as he was wicked. The 
head of the Church and vicar-general of God was 
unacquainted with the elements of learning. 

" Omitting the intermediate distractions in the 
Papacy, the nineteenth schism deformed the ec- 
clesiastical reigns of Benedict, Silvester, and John. 
Benedict was son to Alberic, count of Tuscany ; 
and, in 1033, was raised to the Pontifical throne 
in the tenth, or some say, in the twelfth year of 
his age. His promotion was the effect of simony, 
and his life was a scene of pollution. His days 
were spent in debauchery. He dealt, says Benno, 
in sorcery, and sacrificed to demons. 

" Such was the miscreant, who, for ten years, 
was, according to the popish system, the head of 
the Church, the judge of controversy, and in de- 
ciding on questions of faith, the organ of inspira- 
tion. A Roman faction, however, in 1044, 
headed by the Consul Ptolemy, expelled Benedict 
and substituted Silvester. But Silvester's reign 
lasted only a short time. The Tuscan faction, in 



three months, expelled Silvester and restored 
Benedict. Benedict again soon resigned in favor 
of John. He was induced to retire, to avoid the 
public odium caused by his miscreancy, and to 
enjoy a freer indulgence in licentiousness and 
sensuality. Led by this view, the vicar -general 
of God sold the Papacy for 1500 pounds to John. 
Benedict then departed with the price of the Papal 
chair, to private life, to continue his debauchery. 
Silvester, in the mean time, resolved to re-assert 
his right to the Pontifical throne, and took pos- 
session of the Vatican. Benedict, weary of pri- 
vacy, renewed his claim, and seized, by dint of 
arms, on the Lateran. These three ruffians, 
therefore, Silvester, John, and Benedict, on this 
unexampled occasion, occupied St. Mary's, the 
Vatican, and the Lateran ; and fixed their head 
quarters in the principal Basilics of the Roman 
capital. ' A three-headed beast,' says BiniuS 
and Labbe, 'rising from the gates of hell, infested 
in a woeful manner the holy chair.' A three- 
headed monster therefore, emerging from the 
portals of the infernal pit, constituted a link in 
the sacred unbroked chain of the Pontifical suc- 
cession. 

"The conduct of Benedict, Silvester, and John 
exhibited, on the occasion, an extraordinary spec- 
tacle. Their mutual agreement and concessions 
were not the least striking traits in the picture. 
These wretches resolved not to interrupt their 
pleasures by unnecessary contention. ISTo attempt 
was made at reciprocal expulsion. These earthly 
gods forbore to waste the precious hours of sen- 
suality in vain jangling, and in the utmost har- 
mony divided the ecclesiastical revenues, which 
they spent in revelry and intoxication. 

" Gratian, in the mean time, a man of rank 
and authority, added another feature to the ridi- 
culousness of the spectacle. His design was to 
deliver the Church from this three-headed mon- 
ster. The end might be- praiseworthy ; but the 
means was something like that attempted by 
Simon the magician. The argument which he 
used on the occasion was in the form of money. 
He purchased the Papacy, with all the appurte 
nances thereunto belonging, be the same more or 
less, from the proprietors, Benedict, Silvester, 
and John. Benedict, probably on account of his 
greater interest in the property, received the 
greatest compensation. He stipulated for the ec- 
clesiastical revenues of England, to expend in 
every enormity. Gratian's money, which ac- 
cording to Platina, was in these times a ready 
passport to the Papacy, delivered the Holy See 
from the usurpers. Gratian himself succeeded, 
under the appellation of Gregory VI. The pat- 
rons of Romanism may determine which of those 
three ruffians, Benedict, Silvester, or John, pre- 



268 



ANNOTATIONS.— CHAPTER XIII. 



served the Pontifical succession, and was on 
earth the viceroy of heaven. 

" The great western schism, which constituted 
the twenty-ninth division in the Popedom, troubled 
the ecclesiastical reigns of Urban, Boniface, Inno- 
cent, Gregory, Clement, and Benedict. This con- 
test began in 1378, and distracted Christendom for 
half a century with atrocity and revolution. The 
Papal court having continued at Avignon for 
seventy years, was restored to Rome by Gregory 
XI. The conclave proceeding at his death, in 
1378, to a new election, a mob of thirty thousand, 
fearing, should a Frenchman be chosen, that he 
would remove to Avignon, threatened the cardi- 
nals with death, if they did not select an Italian. 
The sixteen electors, twelve French, and four 
Italian, intimidated by such a formidable sedition, 
returned Uban VI, a Neapolitan, or some say, a 
Pisan. But retiring to Fundi as a place of safety, 
the sacred college appointed Clement VII to the 
Popedom. Clement, at Avignon, was succeeded 
by Benedict ; and Urban, at Rome, by Boniface, 
Innocent and Gregory. 

" Urban and Clement divided Christendom. 
The Church could not determine which of the two 
was its head, the vicar-general of God, and the 
plenipotentiary of heaven. The rival Pontiffs 
therefore received, in nearly equal proportions, 
the obedience of the European kingdoms. Scot- 
land, France, Spain, Arragon, Castile, Lorrain, 
Naples, Navarre, Sicily, Cyprus, and Savoy ac- 
knowledged Clement ; while Urban was recog- 
nized by Italy, Portugal, Germany, England, Bel- 
gium, Hungary, Bohemia, Poland, Russia, Den- 
mark, Sweden, and Norway. A few states 
remained neutral ; and some, for a time, obeyed 
his Roman holiness, and afterwards, according to 
the dictation of policy, conscience, whim, or pas- 
sion, shifted to his French Infallibility. Hainault 
asserted its neutrality. Arragon at first hesita- 
ted, but soon recognized Urban ; and afterwards, 
when the Pontiff disputed the sovereign's preten- 
sions to Sicily, affected neutrality, and finally de- 
clared without any ceremony in favor of Clement. 
Spain and Naples, at the commencement of the 
schism, supported the Italian hierarch ; but after- 
ward, in the fluctuation of caprice or folly, veered 
round to the French Pontiff. Joanna, the Nea- 
politan queen, received Clement with particular 
honors. His holiness, on the occasion, had his 
sacred foot well kissed. The queen began the 
august ceremony; and her majesty's holy example 
was followed with great elegance and edification by 
the Neapolitan barons, knights, ladies, and gentle- 
men, such as Margaret, Agnes, Otho, Robertus, 
and Durazzo. Urban, in return, as a token of 
his Pontifical friendship, deposed Joanna from her 
royalty, despoiled her of her kingdom, and recom- 



mended her soul to the devil. Two powerful and 
contending factions, in this manner, divided the 
Papacy, and distracted the Latin communion. 

" The schism spread dissension, animosity, 
demoralization, and war through the European 
nations ; and especially through Italy, France, 
Spain, and Germany. Kings and clergy formed 
ecclesiastical 1'actions, according to the dictates of 
faith or fancy. The Pontiffs pursued their several 
interests, often without policy, and always with- 
out principle. The Pontifical conscience evapor- 
ated in ambition and malignity. The kings, in 
general, dictated the belief of the priesthood and 
laity, who followed the faith or faction, the prin- 
ciples or the party of their sovereign. Christen- 
dom, in consequence, was demoralized. Paper 
and ink, says Niem, would fail to recount the 
cabals and iniquity of the rival Pontiffs, who were 
hardened in obduracy, and full of the machina- 
tions of Satan. High and low, prince and peo- 
ple, abjured all shame and tear of God. The 
belligerents, who waged the war, carried it on by 
unchristian machinations, which disgraced reason 
and man. The arms used on the occasion were 
excommunication, anathemas, deposition, perjury, 
prevarication, duplicity, proscription, saints, 
miracles, revelations, dreams, visions, the rack, 
the stiletto, and the dagger. 

" Urban and his electors had the honor of open- 
ing the campaign. These commenced hostilities 
with a free use of their spiritual artillery. The 
cardinals declared the nullity of Urban's appoint- 
ment, and enjoined his speedy abdication. But 
his Infallibilty had no relish for either the declar- 
ation or the injunction ; and resolved to retain his 
dignity. The sacred college, in their extremity, 
had recourse to excommunication. The ecclesi- 
astical artillery was well served on the occasion, 
and launched their anathemas with singular pre- 
cision ; but, nevertheless, without effect. His 
holiness, in addition to these execrations, was, by 
his own electors, found guilty of apostasy, usurp- 
ation, intrusion, dissemination of heresy, and 
enmity to religion and truth. 

[V. 6. And he opened his mouth in blasphemy 
against God, to blaspheme his name, and hi3 
tabernacle, and them that dwell in heaven] — The 
reader will learn, from the quotations on the first 
and fifth verses of this chapter, that this Beast has 
opened his mouth in blasphemy against God, 
claiming the titles, attributes, and placing himself 
in the place of God ; and thus blasphemed his 
holy name by allowing himself to be called by the 
title of Holiness : and they have blasphemed the 
tabernacle of God by calling his true worshipers 
Heretics, and their places of worship Protestant 
pens — treating them with as much contempt as 
if they were pig-pens ! 



ANNOTATIONS. 

And they have blasphemed them that dwell 
in heaven, with Christ, and in the Church, as its 
living members ; and also, by digging up the 
bones of those who had departed from the body, 
and are present with Christ ; and above all, they 
have blasphemed the holy inhabitants of heaven 
by ascribing saving power to them, and paying 
divine honors to them, such as the Virgin Mary, 
all orders of angels, prophets, apostles, martyrs, 
and canonized saints, to whom they offer prayers 
and implore favors; attributing to them a merit 
and power due to God alone. 

[V. 7. And it was given unto him to make 
■war with the saints, and to overcome them : and 
power was given him over all kindreds, and 
tongues and nations] — This Scripture foretells 
that the Beast was permitted to make war with the 
saints, which were symbolized by the " woman in 
the wilderness," and that he overcame them — 
conquered them. And power was given him 
over all kindreds, and tongues, and nations, in 
all the Roman empire. But the Papal Corpora- 
tion possesses a special ubiquity of character, 
which can not be applied to any other community 
on earth. Wherever we may go upon the face 
of the earth, Rome has had her emissaries, during 
the time of the woman's first sojourn in the wil- 
derness ; and even after the Reformation, when 
the woman had gone into her new wilderness, the 
Beast was compassing sea and land to subjugate 
the tongues, kindreds, and nations to his system 
of faith and government, whether upon the conti- 
nents or upon the islands of the seas. And this 
Beast is, to this day, the great barrier to the prog- 
ress of the pure Gospel everywhere ; for wherever 
the true missionary goes to cultivate a field for 
Immanuel, he finds this enemy hath sown tares, 
or, in an unexpected hour, comes and sows this 
evil seed, to the detriment or destruction of the 
good seed, of the kingdom of heaven. 

[V. 8. And all that dwell upon the earth shall 
worship him, whose names are not written in the 
book of life of the Lamb slain, from the founda- 
tion of the world] — In this prophecy we are told 
that all that dwell upon the earth shall worship 
the Beast — shall pay him reverence, honor, and 
respect, both religious and civil ; but this will be 
done, however, by those whose names are not 
written in the book of life — in the holy register 
of life — or enrolled with, and accounted living 
members of, Christ ; living branches of the true 
vine, and obeying the living oracles. And this 
is a mark by which we may know whether we 
belong to Christ, and our names are enrolled in 
the book of life : If we love, reverence, and honor 
the unscriptural teachings of Romanism, we are 
the enemies of Christ ; for this Papal Corporation 
is the Antichrist, in some of its doctrines and 



— CHAPTER XIII. 2C9 

practices ; therefore, ye can not serve God and 
Mammon. Ye may depend upon it, if ye have 
any reverence for the unscriptural precepts of the 
Roman Corporation, as being the laws of the true 
Church of Christ, you are mistaken ; for it is held 
up by contrast as being the arch-enemy of Christ 
and the holy city, or true Church. 

If you live and labor for the promotion of the 
Papal Corporation you are rejecting the counsels 
of God against yourself; for there is no other 
name, power, or means of salvation but through 
the Lamb of God, the Saviour of the world, who 
in the purpose of the Divine counsel was slain 
from the foundation of the world as the only pro- 
pitiation for the sins of the whole world. But the 
Papal Corporation has utterly supplanted the 
pure Gospel by its doctrines of men, and intro- 
duced them, in the place of the Gospel system of 
salvation by faith alone in the blood, life, merits, 
and mediation of the Saviour ; therefore, they are 
blind leaders of the blind, and both will fall into 
the pit together, and perish in the error of their 
way, if they do not timely repent. 

[V. 9. If any man have an ear, let him hear] 
— What is to be the awful fate of those who turn 
away from the pure Gospel system, to believe 
fables, and receive the doctrine of devils, or the 
Antichrist, and disbelieve and distrust the Lamb 
of God, the Saviour, the only name given under 
heaven whereby we must be saved ; for there is 
salvation in none other ; therefore, those who do 
not hear and heed these glad tidings, wilfully 
reject the counsel of God against themselves. 

[V. 10. He that leadeth into captivity shall go 
into captivity ; he that killeth with the sword must 
be killed with the sword. LTere is the patience 
and the faith of the saints] — These words an- 
nounce an infallible axiom, uttered by him with 
whom it is impossible to lie ; therefore, let him 
that hath an ear, hear what is to be the doom of 
those who lead the people into captivity, by their 
false doctrine, or by their oppressive secular 
power, because they will not believe their false 
doctrine, and submit to their commandments, to 
the rejection of the counsel of God. 

Therefore a dreadful retribution awaits the 
Beast ; for there is not a nation on earth, where 
he has not taken men into spiritual captivity, 
aud made them seven-fold, or more completely 
the servants of Satan ; and there is not a nation 
where he has not, either directly or indirectly, 
killed with the sword or the secular power ; which 
will appear evident from the lengthy quotations 
we have given from the Roman Catholic element 
in ecclesiastical and civil history. 

[Here is the patience of the saints] — Or of the 
woman, or true Church, when in the days of Pagan 
and Papal persecution ; they were led as sheep to 



270 



ANNOTATIONS. — CHAPTER XIII. 



the slaughter, and as the sheep before the shearer 
is dumb, so they opened not their mouth in com- 
plaint against the divine government, which per- 
mitted wicked men thus to lead his people into 
captivity ; and here, also, was the faith of the saints 
in believing God, that he will make all things 
which he permits men to do against his people, 
to work together for their present and eternal 
good ; whether by a life of captivity, or a death 
of martyrdom ; and that God will visit national 
sins upon nations for killing and leading men 
into captivity ; therefore, all wars for conquest, 
have met, or will meet, sooner or later, just and 
righteous retribution from God. 

And every man that kills with the sword must 
be killed by the sword ; sooner or later, a just 
retribution from God will overtake the blood- 
thirsty, the willful murderer ; for bloody and de- 
ceitful men shall not live out half their days. 

Here, then, is the patience and faith of the 
saints, amidst their persecutions and afflictions, 
which the Beast has brought upon them. And 
their faith and patience sustain the relation of 
cause and effect to each other ; they believe, they 
have faith in God, and, therefore, they have pa- 
tience. They manifest patience in all their cap- 
tivity, suffering and death ; because they have a 
living faith in all the promises of God on their 
own behalf, and against their adversaries. 

[V. 11. And 1 beheld another beast, coming 
up out of the earth, and he had two horns like a 
lamb, and he spake as a dragon] — In our Anno- 
tations on the twelfth chapter, we have seen that 
the true Church of Christ, symbolized by a wo- 
man clothed with the sun, brought forth her First- 
Born, in the days of the great Red Dragon, Dan- 
iel's seven-headed and ten-horned Beast ; that by 
the persecutions, tyranny, and oppression of that 
Beast, the woman was compelled to flee into the 
wilderness, about A. D. 303 ; where she con- 
tinued for twelve hundred and sixty years, till the 
Reformation and Council of Trent in 1563. As 
every action requires time, and as great bodies 
move slowly, the woman required about fifty- 
seven years to make her first escape into the wil- 
derness : so, in coming out, it required time also ; 
and therefore, it was precisely fifty- seven years 
from the time she began to come out of her old 
place, which was prepared of God for her, until 
she was completely out, and in her place in her 
new wilderness home in America, A. D. 1620. 

The same spirit which actuated the great Red 
Dragon to persecute the woman, and her First- 
Born, incited him through one of his horns, the 
Anglo Saxon, to come over into the country of 
the woman, and make war with her and the rem- 
nant of her seed, who had the courage to question 
the divine right of kings to rule over those who 



claimed that they owed allegiance to Christ alone, 
the King of kings. — See Dec. Amer. Indp. 

This vision, however, is completed by showing 
the overthrow of that Beast of Daniel's, which 
had continued from the founding of Rome, to the 
year A. D. 523. When St. John saw another 
Beast arise from the sea, to which the Dragon 
gave his power or name, and his seat, and his 
great authority or dominion, and that this Beast 
was in every respect a duplicate of Daniel's, with 
the addition, that he had on his heads the name 
of blasphemy. This Beast we have shown to be 
none other than the Papal Corporation, or 
Church of Rome secular, and that this Beast held 
unbroken sway over the world, no power arising 
superior to it, till the forty-two months expired, 
which is twelve hundred and sixty years ; which, 
if added to A. D. 523, will bring us down to 
A. D. 1783 ; when, under the providence of 
God, another Beast arose superior to him, which 
arose out of the earth, out of a political govern- 
ment, and for political purposes. This is the 
Beast which we now come to consider, which had 
two horns like a lamb, and yet he spake as one 
of the heads of the Dragon. 

Who is this two-horned Beast? When did he 
begin to exist? Where did he begin to come up 
out of the earth ? Where does he now exist ? 
How long does he have to continue, or when will 
he be overthrown ? It is a matter of no small 
consequence, to answer these questions correctly, 
as this is the last Beast or form of political gov- 
ernment, which is to arise in the world, and is to 
continue until all political power is overthrown, 
to give place to the millenium. 

Who is the two-horned Beast ? We have already 
shown that a beast is the emblem of a great gov- 
ernment or empire ; and that a horn is the symbol 
of strength or power. This Beast, therefore, is a 
great government or empire that came up out of 
the earth, which metaphorically represents a politi- 
cal government. We have shown that St. John's 
seven-headed, and ten-horned Beast was overcame 
in 1783, and, therefore this two-horned Beast must 
have begun to come up a little before this period ; 
at least it began to come out of the earth as early 
as 1776, when the contest between it and the 
former Beast first began. As no other govern- 
ment or sovereign empire arose about this time, 
but the United States of America ; therefore, J 
conclude that these sovereign States are the two- 
horned Beast or empire, which the prophet saw 
coming up out of the earth. 

We have now briefly shown who this two- 
horned Beast is ; the empire of the United States 
of America ; and when it began to exist as an 
independent government^ in 1783. And is to 
exercise all the power of the first least before him / 



ANNOTATIONS. — CHAPTER XIII. 



271 



and therefore as he is to exercise all the power of 
the first Beast, wo conclude that he will continue 
at least one thousand two hundred and sixty 
years, as we shall show more fully in the sequel. 

It will be our purpose now to show the coin- 
cidence between this government and the Papal 
Roman government, which if we fail to do, we 
have misinterpreted the Divine Record ; but if 
we show a clear coincidence between the predic- 
tions of the prophecy, and the instructions of 
history, we have accomplished our purpose. 

[And he had two horns like a lamb] — It is 
the boast of the American empire, that his gov- 
ernment is that of the Lamb, the Saviour, a 
Christian political government, and a Chris- 
tian ecclesiastical government. These are the 
ixoo horns, or sources of controlling power in this 
country. It is a Dual government, in which every 
one is tried and judged as being worthy or un- 
worthy of the Church ; and every one is tried 
and judged whether he is eligible or not, to the 
privileges of the State, or civil government ; and 
if not found eligible, he is excommunicated, or 
disfranchised by imprisonment, or dismembered 
by capital punishment from the State. 

[And he spake as a dragon] — The voice or 
words of a government, are its laws ; the laws, 
then, of this two-horned Beast must be as those 
of one of the heads of the Red Dragon, or we are 
wrong in our interpretation. But the laws of 
this country are the same as those of England ; 
for the Common Law of England was adopted in 
this country : and we have shown that England 
was one of the heads of the former Beast or 
Dragon ; and hence a Dragon. Therefore this 
two-horned Beast speaks as a Dragon, and is 
hereby exercising all the political power, through 
his adopted laws, of the first Beast before him. 
And hereby the American government causes the 
earth, the people composing its commonwealth, 
or political powers, to worship, reverence, or re- 
spect the first Beast, the old Roman government ; 
for the laws of England were substantially the 
laws of the Justinian Code ; and therefore the 
two-horned Beast worships the first Beast, whose 
deadly wound was healed. 

[V. 12. And he exerciseth all the power of 
the first beast before him, and causeth the earth 
and them which dwell therein to worship the first 
beast, whose deadly wound was healed] — An- 
cient Pagan, as well as Papal Rome, claimed that 
the government had the right to dictate what her 
subjects might do, and that such dictation was 
right ; and especially when enacted and incorpo- 
rated with the laws of the empire. And so with 
the two-horned Beast; he protects or requires, by 
statutory provisions, things which are as corrupt, 
cruel, and unjust as ever have disgraced Pagan or 



Papal Rome. And yet he claims to be a Chris- 
tian empire, a beast with two horns lihe a lamb, 
merely for defense, and not for oppression or de- 
struction. 

This parallel between the two Beasts, as to fea- 
tures, language, actions, and character, could be 
shown to be so perfect, that every one must ac- 
knowledge that the one is the complete daguerreo- 
type of the other. But we forbear to institute the 
comparison too minutely, lest we should be thought 
hypercritical or invidioiis. A word to the wise, 
will at once suggest many features of similarity, 
which we have not space or time to amplify. 

However, before we pass this subject, we must 
say that the Supreme Court, like the Papal Chair 
of St. Peter, is the head of the two-horned Beast, 
and that its federal and State Councils, or the 
House of Representatives and the Senate, are the 
two political horns of this Republican Empire. 
These correspond to the Papal General Councils,, 
and are the horns or sources of Power by which 
this two-horned Beast defends himself and main- 
tains his constitutional existence. This two-horned 
Beast has not yet evinced the destructive proclivi- 
ties of the former Beast to any very great extent. 
But let him have age, and as sure as prophecy, " he 
will exercise all the power of the first Beast before 
him I " This is not my own declaration, Reader, 
so that you have no controversy with me about it : 
you may feel in view of this awful fact, like one of 
ancient times, and be ready to exclaim, What ! ia 
this government a dog, that it should do such a 
thing % But it is a Beast, and notwithstanding its 
meek appearance and pretensions, it is destined to 
do dreadful, corrupt, cruel, and unjust deeds, at 
which the ears of the millennial sons of Peace will 
tingle, and the daughters of the Imperial Kingdom 
of the Prince of Peace shall shudder, and the An- 
gels of God shall weep and turn away in sorrow ! 

O, Truth, whither hast thou fled ! 0, Justice, 
why standest thou afar off! O, Righteousness, 
where is thy dwelling place ! 

And the Ecclesiastical horn is not any more 
modest, in its claims of right and dictation ; in 
many instances, assuming the prerogative over 
men's consciences, as if it were God's vicegerent 
upon earth ; and this in matters too, which are 
neither authorized, nor forbidden by God's word ; 
%bhich is the Rule or Measuring Rod which God 
has given for the measurement of the holy City 
and Temple, and the altar, and them which wor- 
ship therein. 

"Arise, O, Lord ; O, God, lift up thine hand ; 
forget not the humble ; wherefore doth the wicked 
contemn God ? He hath said in his heart, thou 
wilt not require it. Thou hast seen it ; for thou 
beholdest mischief and spite, to requite it with 
thine hand ; the poor committeth himself to thee : 



272 



ANNOTATIONS.— CHAPTER XIII. 



thou art the helper of the fatherless. Break thou 
the arm of the wicked and the evil man : seek out 
his wickedness, till thou find none, that the man 
of the earth may no more oppress." — Ps. x. 

[V. 13. And he doeth great wonders, so that 
he maketh fire come down from heaven on the 
earth in the sight of men] — This two-horned Beast 
pretends that his is a wonderful form of govern- 
ment ; so that he maketh fire, which is used met- 
aphorically for light, truth, and power, to come 
down from Heaven on the earth in the sight of 
men: he maketh his laws, as he pretends, ac- 
cording to God's law, and therefore they coincide 
with the light of heavenly fire, or wisdom ; his 
laws are framed, he pretends, according to the 
Gospel, which is the Truth ; and therefore his laws 
coincide with the fire of heavenly truth : and he 
maketh men submit to these laws : and to resist 
these laws, however unreasonable or unjust, would 
be resisting the power of God, and therefore bring 
down the Divine wrath, or fire from heaven upon 
their guilty heads ! 

This prophecy, in my opinion, contains also a 
prediction of the great inventions and discoveries 
in mechanics, arts, and philosophy, which were to 
be made by the subjects of the two-horned Beast. 
But the principal and greatest discovery alluded 
to in this verse is the discovery and application 
of Electricity to the various purposes of life, and 
especially for the transmission of intelligence. 
What people on earth have made such discove- 
ries and sought out so many inventions in modern 
or ancient times as the American people ? In 
what nation had they ever succeeded in bringing 
down fire from heaven in the sight of men, before 
it was done by a subject of the American govern- 
ment? And then the time in which this fire was 
first brought down from heaven corresponds with 
the prediction. It was not done until the two- 
horned Beast arose out of the earth ; that is, after 
the establishment of the American government. 
Therefore, the circumstances and coincidences of 
time and place, prove this great discovery to be the 
fulfillment of the above prediction ! 

[V. 14. And he deceiveth them that dwell on 
the earth, by those miracles which he had power 
to perform in the sight of the Beast] — This two- 
horned Beast made men believe that he would 
have a much better form of government than the 
Beast with which he was contending; that it 
should be much more just, liberal and happy ; 
saying to them that dwell on the earth, that com- 
pose the political government, and were about to 
form a constitution for it, that they should make 
an image to the Beast, which had the wound by 
the sword and did live ; i. e. the two-horned Beast 
would imitate the Papal Beast in his form of 
government; that the President of the latter, like 



the Pontiff of the former empire, should not hold 
his office hereditarily, but by Election ! 

[V. 15. And he had power to give life unto 
the image of the beast] — I. e., the two-horned 
Beast, or, the people and their electors composing 
his commonwealth — had power to give political 
life unto the image of the Papal Beast ; i. e., unto 
the President, who is placed in office by electoral 
votes, as the Roman Catholic Pope. All power, 
says this two-horned Beast, resides in the gov- 
erned — is in the hands of the common people; 
and yet, the image of the Papal Beast is placed 
in office by electoral votes, just as his prototype, 
the Papal President. This two-horned Beast is 
the very image of the Papal Beast, in its claims 
and pretensions. The former Beast claims to be 
a most Christian government ; and, therefore, re- 
bellion against the laws of the two-horned Beast 
is considered treason against God and men, just 
as much as rebellion against the precepts of the 
Papal Beast. And hence, the two-horned Beast 
has power to " cause that as many as would not 
worship the image of the Beast," the president or 
head of the two-horned empire, " should be killed 
politically / " and '•'•many" in political elections, 
if they oppose a favorite candidate, are really 
killed ! 

The influence of the two-horned Beast, or cor- 
rupted populace and their electors (generally cor- 
rupted by King Alcohol), is further seen in their 
electioneering, and persuading, and inducing men 
to make a President, Avhich is the image of the 
Beast which had the wound by the sword and did 
live. This image and representative of the Beast 
is the President of these United States. He is, 
properly, the idol of the American empire. He 
represents in himself the whole power of the two- 
horned Beast, and is the head of all in authority, 
political and spiritual. He is nothing more than 
a private person, without power and without au- 
thority, till the two-horned Beast, the populace 
and electors, by choosing and electing him Presi- 
dent, give life unto him, and enable him to speak 
and utter his messages and decrees, and persecute 
even unto political death, at least, all who may 
chance to oppose, or stand opposed to his admin- 
istration. He is the principle of unity to the 
United States of America, just as much as the 
Pope was to the ten kingdoms of Europe. And 
he causes all, as far as he is able, who do not sub- 
mit to the supremacy of his administration, to be 
politically killed and officially damned ! 

However all this may be, it appears from the 
twelfth verse that the two-horned Beast had power 
to cause the earth, and them which dwell therein, 
to worship (to reverence, respect, and obey) the 
first Beast, whose deadly wound was healed, by 
giving him and his subjects equal rights, privi- 



ANNOTATIONS. 

leges, and protection with its own citizens, regard- 
less of all their corrupt antecedents in the Old 
World. 

And then, in return for all this favor on the 
part of the two-horned Beast, the Beast which had 
the wound by a sword and did live, had power to 
give life ttnto the image of the Beast, by directing 
his subjects how they should vote — and thus con- 
trolling elections by the balance of power which 
he holds in that government, symbolized by the 
two-horned Beast ; and that the image of the Beast 
should speak, enact laws to suit the purposes of 
the first Beast, and then the first Beast would cause 
as many as would not worship (reverence, re- 
spect, and obey) the image of the Beast, to be 
hilled. For this same Beast had caused all in the 
old Roman empire, as far as he could, both small 
and great, rich and poor, free and bond, to re- 
ceive amarh in their right hand, to give evidence 
by their labors and the performances of duties — 
the works of their hands — that they belonged to 
the Beast. 

This first Beast caused all to give evidence that 
he was their owner, for a work is the evidence of 
ownership ; and therefore this first Beast required 
that by the works of their hands, and the words 
of their mouth, that all should evince the mark 
or sign by which they might be known to be his 
servants. 

[V. 17.] "And he further caused laws to be 
enacted that no man might buy or sell, save he 
that had the mark, by deeds or words that he was 
a servant of the Beast ; or had the name," power 
or authority of the Beast, or called himself a 
Roman Catholic ; or had the number of his name, 
or was already recognized and numbered as a 
subject of the Roman government, either civil or 
ecclesiastical ; but especially a faithful servant of 
the Roman Catholic Church. 

"If any," observes Bishop ISTewton, "dissent 
from the authorized forms of Roman Catholic 
worship, they are condemned and excomunicated 
as heretics : and in consequence of that, they are 
no longer permitted to buy or sell : they are in- 
terdicted from traffic and commerce, and all the 
benefits of civil society. So Roger Hoveden re- 
lates of William the Conqueror, that he was so 
dutiful to the Pope, that he would not allow any 
one in his power to buy or sell any thing, whom 
he found disobedient to the Apostolic See, so the 
canon of the Council of Lateran under Pope 
Alexander III. made against the Waldenses and 
Albigenses, enjoins, upon pain of anathema, that 
no man presume to entertain or cherish them in 
his house or land, or exercise traffic with them. 

" The Synod of Tours in France, under the same 
Pope, orders, under a like prohibition, 'that no 
man should receive or assist them, no not so 
35 



— CIIAPTEE XIII. 273 

much as to hold any communion with them in 
selling or buying, that being deprived of the 
comforts of humanity, they may be compelled to 
repent of the error of their way ! 

" In the tenth and eleventh centuries, the se- 
verity against the excommunicated was carried 
to so high a pitch, that no body might come near 
them, not even their own wives, children, or ser- 
vants : They forfeited all their natural and legal 
rights and privileges, and were excluded from all 
kinds of offices. The form of excommunication 
in the Romish Church, is to take lighted torches, 
throw them upon the ground with curses and 
anathemas, and trample them out under foot to 
the ringing of bells. 

"And the same is done to this day by 'Bell, 
Book, and Candle.' And it in this way or by 
similar means that the Romish clergy, the false 
teachers, or false prophets have terrified those 
in their communion, and kept them in subjection 
to the secular and spiritual powers of the Papal 
Corporation." 

So in like manner, those interdicted by the two- 
horned Beast, from all offices in political life, 
are also such as have not the name of the Beast: 
for no fact in the history of the Executive of the 
American government, is more certain than that 
it excludes from office all who have not the name 
of the party, which put the image of the Beast in 
power. Or, if there be any person in office, who 
is not of the number who assisted to place the 
Executive in power, although he may have been 
entirely conservative, such an one is almost in- 
variably expelled from his office during that Ad- 
ministration. 

If such conduct does not entitle this American 
government to the appellation of the two-horned 
Beast, and its Executive to the title of the image 
of the Beast, which was wounded by a sword and 
did live ; then it would be vain to compare one 
thing with another that we might know its char- 
acter. The two-horned Beast has not yet attained 
unto all the power of the first Beast before him ; 
but just as certain as prophecy and history are 
true, he is coming, and will come to this corrupt, 
cruel, and unjust exercise of power. 

[V. 18.] Here is wisdom. Let him that hath 
understanding count the number of the Beast; 
for it is the number of a Man. And his number 
is six hundred three score and six. Here is wis- 
dom, hard to be understood ; and yet it is a 
mathematical demonstration, to prove who is 
meant by the Beast and his image. 

" In this verse we have the very name of the 
Beast, given under the Symbol of the number 666. 
Before the invention of figures by the Arabs, and 
their introduction into Europe in the tenth cen- 
tury, letters of the alphabet were used for num- 



274 



ANNOTATIONS. — CHAPTER XIII. 



bers. The Greeks in the time of Homer, or soon 
after, are thought by some to have assigned to 
their letters a numerical value, corresponding to 
their order in the alphabet. However, what can 
be proved is, that this method of enumeration was 
in use among the nations before the Christian era." 

Those who have a curiosity to see this subject 
elaborately and learnedly discussed, are referred 
to Dr. A. Clarke, and his scholastic authors on 
this passage. 

I shall proceed to give my own opinion on the 
subject, in plain English, as my object is to assist 
those especially who understand this language. 

Let him that hath understanding. Let him 
who can appreciate the force of such a demonstra- 
tion, and has the laudable curiosity to inquire 
into a matter of so much importance, as to know 
or distinguish who this is, that is meant by the 
symbols of the Beast, count the number of the 
Beast. 

[For it is the number of a man] — This is evi- 
dently to be understood as a representative man ; 
a generic term, symbolizing a genus or class of 
men, one being put by enallage for many, which 
is everywhere the style of this prophet. An ex- 
pression precisely like this is used by St. Paul in 
his prediction in regard to the great apostasy : 
*' Let no man deceive you by any means ; for, 
except there come a falling away first, and that 
man of sin be revealed, the son of perdition ; who 
opposeth and exalteth himself above all that is 
called God, or that is worshiped ; so that he sit- 
eth in the Temple of God, showing himself that 
he is God." 

Now this prophecy has been applied by all 
Protestant writers to the Pope of Rome, or the 
Romish hierarchy ; and can not be applied with 
any show of truth and force of propriety to any 
other set of men since the Christian era ; and 
therefore they are represented, or the prophecy re- 
mains to be accomplished. So in reference to 
the man mentioned by St. John ; he is evidently 
to be regarded as a representative man, a genus, 
one put for many. 

Now let us try this man by this rule, and 
number him by the above method, and see who 
is symbolized by the Beast. 

Let a=l, b=2. c=3, d=4, e=5, f=6, g=7, 
h=8, ij=9, k=10, 1=20, m=30, n=40, o=50, 
p=60, q=70, r=80, s=90, t=100, u=200, v= 
300, w=400, x=500, y=600, z=700. 

Now let us ask the question. Who is the 
Beast ? Answer : He is the Pope at Rome ! 
Now if the Pope is the Beast, the letters contained 
in the answer will make the number 666, if they 
be aggregated into one sum. 

He is the Pope at Rome. Now h==8, e=5, 
i=9, s=90 t=100, h=8, e=5, p=60, o=50, 



p=60, e=5, a=l, t=100, r=80, o=50, m=30, 
e=5. Now if we add all these figures together, 
they will make just precisely 666. Here then, 
the Pope is a man, and also a generic term, used 
for a genus or class of men. 

Therefore let us ask the question again : Ques- 
tion : Who is the Beast? Answer: The Men of 
Great Sins. Now, t=100, h=8, e=5, m=30, 
a=5, n=40, o=50, f=6, g=7, r=80, e=5, 
a=l, t=100, s=90, i=9, n=40, s=90. Now 
if these numbers be added into one sum, they will 
make precisely 666. Therefore, the Beast is de- 
monstrated to be the Pope at Rome, the Romish 
Hierarchy, the men of gkeat sins ; a Papal Cor- 
poration. But we ask : 

Question : Who is the Beast and his image ? 
Answer: A Papal Corporation. Now, a— 1, 
p=60, a=l, p=60, a=l, 1=20, c=3, o=50, 
r=80, p=60, o =50, r=80, a=l, t=100, i=% 
o=50, n=40. Now, if we add all these figures, 
their sum will be precisely 666. 





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666 



Now all this will not apply to any other man. 
or set of men, or corporation, whose character, 
attributes, and institutions coincide with that of 
the Beast. No other corporation on earth can be 
found to contain 666, if we except what is its 
duplicate. " The Latin kingdom," and this, 
though it is said to make 666 in Greek, will not 
make it in English. Therefore I conclude, that 
after many hundred trials with various names, 
words, and simple sentences, I have not found 
one to make 666. Thus I have demonstrated, 
satisfactorily to my own mind, who the Beast 
and his image are ; or who both Beasts are. The 
first Beast is the Pope at Rome, the men of great 
sins, and what makes this more forcible, is, that 
the term Pope is plural, for it was used anciently 
for all the clergy. It is plural then, like sheep, 
deer, geese, etc., without the plural form. — (See 
Bingham's Ecclesiastical Antiquities.) 



ANNOTATIONS. 

And wherever a so called Roman Catholic 
Church exists, there is a Papal Corporation ; 
and there is the Beast, or his image. Therefore, 
wherever a Papal Corporation is found on the 
face of the earth, there the Beast is found. And 
any corporation or government having a like con- 
stitution, character and conduct, is the image of 
the Beast. A Beast we have shown to be the 
symbol of a government. The Beast has been 
proved to be the Roman government ; and a Papal 
Coiporation being shown to contain exclusively 
the number 606, is the demonstration that this is 
the Beast. Then it follows as an inevitable con- 
sequence, that this is the " Man of Sin, the Son 
of Perdition, the Anti-Christ. If, however, this 
be true, the number of his name will contain 666 ; 
but it does contain precisely this number. There- 
fore the Beast is the Anti- Christ. 

There are many Anti-Christs ; but this, of all 
others, is the Anti- Christ. Let us try this by the 
same rule by which we have demonstrated that 



— CHAPTER XIII. 275 

the Beast is the Pope at Rome, The men of great 
si?is, a Papal Corporation, TJie Anti- Christ. 

Anti, is a Greek prefix in the word Anti-Christ, 
and does not merely signify opposed to Christ / 
but that it is in the place of Christ. And in 
this sense, Romanism is a complete series of sub- 
stitutes for the Gospel in all its parts : for it has 
robbed the Saviour of the world of his exclu- 
sive glory, by dividing the honor of human sal- 
vation with many partners, and thereby material- 
izing his worship, turning it into superstition, 
magic, idolatry, and Marianity. 

Qaes. Who is the Beast f 

Ans. He is the Anti- Christ. 

Now, if we take the numerical value of these 
letters, it will demonstrate that his number is pre- 
cisely " 666." H=8, e=5, i=9, s=90, t=100, 
h=8, e=5, A=l, n=40, t=100, i (Greek)=10, 
0=3, h=8, r=80, i=9, s=90, t=100. And 
therefore, it may be affirmed most truly of the 
Beast; HE IS THE ANTICHRIST. 



276 



THE VOICE 



P THE PROPHETS. 



REVELATION. 

CHAPTER XIV. 

1 The Lamb standing on mount Sion with his com- 
pany. 6 An angel preachelh the gospel. 8 The fall 
of Babylon. 15 The h arvest of the xoorld, and putting 
in of the sickle. 20 The vintage and wine-press of 
the wrath of God. 

1. And I looked, and lo, a Lamb stood on the 
mount Sion, and with him an hundred forty and 
four thousand, having his Father's name written 
in their foreheads. 

2. And I heard a voice from heaven, as the 
voice of many waters, and as the voice of a great 
thunder : and I heard the voice of harpers harp- 
ing with their harps : 

3. And they sung as it were a new song be- 
fore the throne, and before the four beasts, and 
the elders : and no man could learn that song 
but the hundred and forty and four thousand, 
which were redeemed from the earth. 

4. These are they which were not defiled with 
woman ; for they are virgins. These are they 
which follow the Lamb withersoever he goeth. 
These were redeemed from among men, being 
the first-fruits unto God and to the Lamb. 

6. And in their mouth was found no guile : 
for they are without fault before the throne of 
God. 

6. And I saw another angel fly in the midst 
of heaven, having the everlasting gospel to preach 
unto them that dwell on the earth, and to every 
nation, and kindred, and tongue, and people, 

7. Saying with a loud voice, Fear God, and 
give glory to him ; for the hour of his judgment 
is come : and worship him that made heaven and 
earth, and the sea, and the fountains of waters. 

8. And there followed another angel, saying, 
Babylon is Mien, is fallen, that great cit}'', because 
she made all nations drink of the wine of the 
wrath of her fornication. 

9. And the third angel followed them, saying 
with a loud voice, If any man worship the beast 
and his image, and receive his mark in his fore- 
head, or in his hand, 

10. The same shall drink of the wine of the 
wrath of God, which is poured out without mix- 
ture into the cup of his indignation ; and he shall 
be tormented with fire and brimstone in the pres- 
ence of the holy angels, and in the presence of 
the Lamb : 



COLLATERAL SCRIPTURES. 

(V. 1-3.) The Song of songs, which is Solo- 
mon's. Let him kiss me with the kisses of his 
mouth : for thy love is better than wine. Be- 
cause of the savour of thy good ointments, thy 
name is as ointment poured forth, therefore do 
the virgins love thee. Draw me, we will run 
after thee. The King hath brought me into his 
chambers: we will be glad and rejoice in thee; 
we will remember thy love more than wine: 
the upright love thee There are three- 
score queens, and fourscore concubines, and 
virgins without number. My dove, my unde- 
filed, is but one : she is the only one of her 
mother, she is the choice one of her that bare 
her : the daughters saw her, and blessed her; yea, 
the queens and the concubines, and they praised 
her. Who is she that looketh forth as the 
morning, fair as the moon, clear as the sun, and 
terrible as an army with banners? I went down 
into the garden of nuts, to see the fruits of the 
valley, and to see whether the vine flourished, and 
the pomegranates budded. Or ever I was aware, 
my soul made me like the chariots of Ammina- 
dib. Return, return, Shulamite; return, re- 
turn, that we may look upon thee. What will 
you see in the Shulamite ? As it were the com- 
pany of two armies. — Song of Solomon vii: 
1-13. 

(V. 4.) For I am jealous over you with 
godly jealousy : for I have espoused you to one 
husband, that I may present you as a chaste 
virgin to Christ. But I fear, lest by any means, 
as the serpent beguiled Eve through his subtilty, 
so your minds should be corrupted from the 
simplicity that is in Christ. For if he that 
cometh preacheth another Jesus, whom we have 
not preached, or if ye receive another spirit, which 
ye have not received, or another gospel, which 
ye have not accepted, ye might well bear with 
him. For I suppose I was not a whit behind 
the very chiefest apostles. But though Ibe rude 
in speech, yet not in knowledge ; but we have 
been thoroughly made manifest among you in 
all things. Have I committed an offense in 
abasing myself that ye might be exalted, be- 
cause I have preached to you the gospel of God 
freely?— 2 Cor. xi: 2-7. 

Then said Jesus unto them again, Verily, 
verily, I say unto you, I am the door of the 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

sheep. All that ever came before me are thieves 
and robbers : but the sheep did not hear them. 
I am the door : by me if any man enter in, he 
shall be saved, and shall go in and out, and find 
pasture. The thief cometh not, but for to steal, 
and to kill, and to destroy: I am come that 
they might have life, and that they might have 
it more abundantly. I am the good shepherd : 
the good shepherd giveth his life for the sheep. 
But he that is a hireling, and not the shepherd, 
whose own the sheep are not, seeth the wolf 
coming, and leaveth the sheep, and fleeth : and 
the wolf catcheth them, and scattereth the sheep. 
The hireling fleeth, because he is a hireling, and 
careth not for the sheep. — John x: 7-13. 

(V. 4.) Do not err, my beloved brethren. 
Every good gift, and every perfect gift, is from 
above, and cometh down from the Father of 
rights, with whom is no variableness, neither 
shadow of turning. Of his own will begat he 
us with the word of truth, that we should be a 
kind of first-fruits of his creatures. Wherefore, 
my beloved brethren, let every man be swift to 
hear, slow to speak, slow to wrath : For the wrath 
of man worketh not the righteousness of God. 
Wherefore lay apart all filthiness and superfluity 
of naughtiness, and receive with meekness the 
engrafted word, which is able to save your souls. 
But be ye doers of the word, and not hear- 
ers only, deceiving your own selves. For if 
any be a hearer of the word, and not a doer, he 
is like unto a man beholding his natural face 
in a glass : For he beholdeth himself, and goeth 
his way, and straightway forgetteth what man- 
ner of man he was. But whoso looketh into the 
perfect law of liberty, and continueth therein, 
he being not a forgetful hearer, but a doer of the 
work, this man shall be blessed in his deed. — 
James, i : 16-25. 

(V. 5.) Blessed is he whose transgression is 
forgiven, tvhose sin is covered. Blessed is the 
man unto whom the Lord imputeth not iniquity, 
and in whose spirit there is no guile. — Ps. xxxii : 
1-2. 

Now these be the last words of David. David 
the son of Jessie said, and the man who was 
raised up on high, the anointed of the God of 
Jacob, and the sweet psalmist of Israel, said, 
The Spirit of the Lord spake by me, and his 



THE PROPHETS. '277 

COLLATERAL SCRIPTURES. 

word zvas in my tongue. The God of Israel, 
said, the Rock of Israel spake to me, He that 
ruleth over men must be just, ruling in the fear 
of God : And he shall be as the light of the 
morning, ivhen the sun riseth, even a morning 
without clouds ; as the tender grass springing 
out of the earth by clear shining after rain. Al- 
though my house be not so with God ; yet he 
hath made with me an everlasting covenant, or- 
dered in all things, and sure : for this is all my sal- 
vation, and all my desire, although he make it 
not to grow. But the sons of Belial shall be all 
of them as thorns thrust away, because they can- 
not be taken with hands. But the man that 
shall touch them must be fenced with iron, and 
the staff of a spear ; and they shall be utterly 
burned with fire in the same place. — 2 Sam. 
xxiii : 1-7. 

(V. 6.) Comfort ye, comfort ye my people, 
saith your God. Speak ye comfortably to Jeru- 
salem, and cry unto her, that her warfare is ac- 
complished, that her iniquity is pardoned : for 
she hath received of the Lord's hand double for 
all her sins. The voice of him that crieth in 
the wilderness, Prepare ye the way of the Lord, 
make straight in the desert a highway for our 
God. Every valley shall be exalted, and every 
mountain and hill shall be made low : and the 
crooked shall be made straight, and the rough 
places plain : And the glory of the Lord shall 
be revealed, and all flesh shall see it together : 
for the mouth of the Lord hath spoken it. 
And the glory of the Lord shall be revealed, 
and all flesh shall see it together : for the 
mouth of the Lord hath spoken it. The voice 
said, Cry. And he said, What shall I cry? 
All flesh is grass, and all the godliness thereof 
is as the flower of the field : The grass with- 
ereth, the flower fadeth: because the Spirit of 
the Lord bloweth upon it : surely the people is 
grass. The grass withereth, the flower fadeth ; 
but the word of our God shall stand forever. 
Zion, that bringest good tidings, get thee up into 
the high mountain ; Jerusalem, that bringest 
good tidings, lift up thy voice with strength : 
lift it up, be not afraid ; say unto the cities of 
Judah, Behold your God ! Behold, the Lord 
God will come with strong hand, and his arm 
shall rule for him: behold, his reward is with 



278 



THE VOICE OF THE PROPHETS. 



REVELATION. 

11. And the smoke of their torment ascend- 
eth up for ever and ever: and they have no 
rest day nor night, who worship the beast and 
his image, and whosoever receiveth the mark of 
his name. 

12. Here is the patience of the saints : here 
are they that keep the commandments of God, 
and the faith of Jseus. 

13. And I heard a voice from heaven, saying 
unto me, Write, Blessed are the dead which die 
in the Lord from henceforth: Yea, saith the 
Spirit, that they may rest from their labors; 
and their works do follow them. 

14. And I looked, and behold, a white cloud, 
and upon the cloud one sat like unto the Son of 
man, having on his head a golden crown, and in 
his hand a sharp sickle. 

15. And another angel came out of the tem- 
ple, crying with a loud voice to him that sat on 
the cloud, Thrust in thy sickle, and reap : for 
the time is come for thee to reap ; the harvest 
of the earth is ripe. 

16. And he that sat on the cloud thrust in 
his sickle on the earth ; and the earth was reaped. 

17. And another angel came out of the tem- 
ple which is in heaven, he also having a sharp 
sickle. 

18. And another angel came out from the 
altar, which had power over fire ; and cried with 
a loud cry to him that had the sharp sickle, say- 
ing, Thrust in thy sharp sickle, and gather the 
clusters of the vine of the earth ; for her grapes 
are fully ripe. 

19. And the angel thrust in his sickle into 
the earth, and gathered the vine of the earth, 
and cast it into the great wine-press of the wrath 
of God. 

20. And the wine-press was trodden without 
the city, and blood came out of the wine-press, 
even unto the horse-bridles, by the space of a 
thousand and six hundred furlongs. 



COLLATERAL SCRIPTURES. 

him, and his work before him. He shall feed 
his flock like a shepherd ; he shall gather the 
lambs with his arm, and carry them in his bosom, 
and shall gently lead those that are with young. 
Who hath measured the waters in the hollow of 



COLLATERAL SCRIPTURES 

his hand, and meted out heaven with the span, 
and comprehended the dust of the earth in a 
measure, and weighed the mountains in scales, 
and the hills in a balance ? Who hath directed 
the Spirit of the Lord, or, being his counselor, 
hath taught him ? With whom took he coun- 
sel, and who instructed him, and taught him in 
the path of judgment, and taught him knowl- 
edge, and showed to him the way of understand- 
ing. — Isa. xl: 1-14. 

Are ye so foolish? having begun in the 
Spirit, are ye now made perfect by the flesh ? 
Have ye suffered so many things in vain ? if it 
be yet in vain. He therefore that ministereth 
to you the Spirit, and worketh miracles among 
you, doeth he it by the works of the law, or 
by the hearing of faith? Even as Abraham 
believed God, and it was accounted to him 
for righteousness. Know ye therefore, that they 
which are of faith, the same are the children of 
Abraham. And the scripture, foreseeing that 
God would justify the heathen through faith, 
preached before the gospel unto Abraham, say- 
ing, in thee shall all nations be blessed. So then 
they which be of faith are blessed with faithful 
Abraham. For as many as are of the works of 
the law, are under the curse : for it is written, 
Cursed is every one that continueth not in all 
things which are written in the book of the law 
to do them. But that no man is justified by 
the law in the sight of God, it is evident : for, 
The just shall live by faith. For I am not 
ashamed of the gospel of Christ : for it is the 
power of God unto salvation to every one that 
believeth; to the Jew first, and also to the 
Greek. For therein is the righteousness of God 
revealed from faith to faith : as it is written, 
The just shall live by faith. — Rom. i : 3-17. 

(V. 7-9.) In that day shall five cities in 
the land of Egypt speak the language of Canaan, 
and swear to the Lord of hosts : one shall be 
called, The city of destruction. In that day 
shall there be an altar to the Lokd in the midst 
of the land of Egypt, and a pillar at the border 
thereof to the Lord. And it shall be for a sign 
and for a witness unto the Lord of hosts in the 
land of Egypt: for they shall cry unto the 
Lord because of the oppressors, and he shall 
send them a saviour, and a great one, and he 



THE VOICE OF THE THOPIIETS. 



279 



COLLATERAL SCRirTURES. 

shall deliver them. And the Lord shall be 
known to Egypt, and the Egyptians shall know 
the Lord in that day, and shall do sacrifice and 
oblation; yea, they shall vow a vow unto the 
Lord, and perform it. — Isa. xxi: 18-21. 

Flee out of the midst of Babylon, and deliver 
every man his soul ; be not cut off in her in- 
iquity : for this is the time of the Lord's ven- 
geance ; he will render unto her a recompense. 
Babylon hath been a golden cup in the Lord's 
hand, that made all the earth drunken : the 
nations have drunken of her wine; therefore 
the nations are mad. Babylon is suddenly 
fallen and destroyed : howl for her ; take balm 
for her pain, if so be she may be healed. We 
would have healed Babylon, but she is not 
healed : forsake her, and let us go every one 
into his own country ; for judgment reacheth 
unto heaven, and is lifted up even to the skies. 
— Jer. li : 6-9. 

(V. 10.) I said unto the fools, Deal not fool- 
ishly ; and to the wicked, Lift not up the horn : 
Lift not up your horn on high : speak not with a 
stiff neck. For promotion cometh neither from 
the east nor from the west, nor from the south : 
But God is the judge ; he putteth down one, and 
setteth up another. For in the hand of the Lord 
there is a cup, and the wine is red ; it is full of 
mixture, and he poureth out of the same : but the 
dregs thereof, all the wicked of the earth shall 
wring them out and drink them. But I will de- 
clare forever ; I will sing praises unto the God 
of Jacob. All the horns of the wicked also will 
I cut off ; but the horns of the righteous shall 
be exalted. — Ps. lxxv : 4-10. 

(V. 11.) The sword of the Lord is filled with 
blood ; it is made fat with fatness, and with the 
blood of lambs and goats, and with the fat of the 
kidneys of rams : for the Lord hath a sacrifice 
in Bozrah, and a great slaughter in the land of 
Idumea. And the unicorns shall come down 
with them, and the bullocks with the bulls ; and 
their land shall be soaked with blood, and their 
dust made fat with fatness. For it is the day 
of the Lord's vengeance, and the year of re- 
compenses for the controversy of Zion. And 
the streams thereof shall be turned into pitch, 
and the dust thereof into brimstone, and the 
land thereof become burning pitch. It shall not 



COLLATERAL SCRirTURES. 

be quenched night nor day ; the smoke thereof 
shall go up forever : from generation to genera- 
tion it shall lie waste; none shall pass through it 
forever and ever. — Isa. xxxiv : 6-10. 

(V. 12.) For thus saith the high and holy 
One that inhabiteth eternity, whose name is 
Holy ; I dwell in the high and holy place, with 
him also that is of a contrite and humble spirit, 
to revive the spirit of the humble, and to revive 
the heart of the contrite ones. For I will not 
contend for ever, neither will I be always wroth : 
for the spirit should fail before me, and the souls 
which I have made. For the iniquity of his 
covetousness was I wroth, and smote him : I 
hid me, and Avas wroth, and he went on fro- 
wardly in the way of his heart. I have seen his 
ways, and will heal him : I will lead him also, 
and restore comforts unto him and to his mourn- 
ers. I create the fruit of the lips ; Peace, peace 
to him that is far off, and to him that is near, 
saith the Lord ; and I will heal him. But the 
wicked are like the troubled sea, when it cannot 
rest, whose waters cast up mire and dirt. There 
is no peace, saith my God, to the wicked. — Isa. 
lvii: 15-21. 

For they know not to do right, saith the 
Lord, who store up violence and robbery in 
their palaces. Therefore thus saith the Lord 
God, An adversary there shall be even round 
about the land ; and he shall bring down thy 
strength from thee, and thy palaces shall be 
spoiled. Thus saith the Lord, As the shepherd 
taketh out of the mouth of a lion two legs, or a 
piece of an ear; so shall the children of Israel 
be taken out that dwell in Samaria in the cor- 
ner of a bed, and in Damascus in a couch. 
Hear ye, and testify in the house of Jacob, 
saith the Lord God, the God of hosts. That in 
the day that I shall visit the transgressions of 
Israel upon him, I will also visit the altars of 
Beth-el ; and the horns of the altar shall be cut 
off, and fall to the ground. And. I will smite 
the winter-house with the summer-house; and 
the houses of ivory shall perish, and the great 
houses shall have an end, saith the Lord. — 
Amos hi : 10-15. 

(V. 15.) And the land shall tremble and 
sorrow : for every purpose of the Lord shall be 
performed against Babylon, to make the land of 



280 THE VOICE OF 

COLLATERAL SCKIPTORES. 

Babylon a desolation without an inhabitant. The 
mighty men of Babylon have forborne to fight, 
they have remained in their holds : their might 
hath failed ; they became as women : they have 
burnt their dwelling-places ; her bars are broken. 
One post shall run to meet another, and one mes- 
senger to meet another, to show the king of 
Babylon that his city is taken at one end, And 
that the passages are stopped, and the reeds 
they have burnt with fire, and the men of war 
are affrighted. For thus saith the Lord of hosts, 
the God of Israel, The daughter of Babylon is 
like a threshing-floor, it is time to thresh her : 
yet a little while, and the time of her harvest 
shall come. — Jer. li : 29-33. 

Then Jesus sent the multitude away, and 
went into the house: and his disciples came 
unto him, saying, Declare unto us the parable 
of the tares of the field. And he answered 
and said unto them, He that soweth the 
good seed is the Son of man : The field is 
the world : the good seed are the children of 
the kingdom ; but the tares are the children of 
the wicked one : the enemy that sowed them is 
the devil : the harvest is the end of the world ; 
and the reapers are the angels. As therefore 
the tares are gathered and burned in the fire ; 
so shall it be in the end of this world. The Son 
of man shall send forth his angels, and they 
shall gather out of his kingdom all things that 
offend, and them which do iniquity ; And shall 
cast them into a furnace of fire : and there shall 
be wailing and gnashing of teeth. Then shall 
the righteous shine forth as the sun, in the king- 
dom of their Father. Who hath ears to hear, 
let him hear. — Mat. xiii: 36-43. 

(V. 20.) Who is this that cometh from 
Edom, with dyed garments from Bozrah ? this 
that is glorious in his apparel, traveling in the 
greatness of his strength? I that speak in 
righteousness, mighty to save. Wherefore art 
thou red in thine apparel, and thy garments 
like him that treadeth in the wine-fat ? I have 
trodden the wine-press alone ; and of the people 
there was none with me : for I will tread them 
in mine anger, and trample them in my fury ; 
and their blood shall be sprinkled upon my 
garments, and I will stain all my raiment. For 
the day of vengeance is in my heart, and the 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

day of my redeemed is come. And I looked, 
and there was none to help ; and I wondered 
that there was none to uphold ; therefore mine 
own arm brought salvation unto me ; and my 
fury, it upheld me. And I will tread down the 
people in mine anger, and make them drunk in 
my fury, and I will bring down their strength 
to the earth. — Isa. lxi : 1-6. 

Come near, ye nations, to hear ; and hearken, 
ye people : let the earth hear, and all that is 
therein ; the world, and all things that cometh 
forth of it. For the indignation of the Lord 
is upon all nations, and his fury upon all their 
armies : he hath utterly destroyed them, he hath 
delivered them to the slaughter. Their slain 
also shall be cast out, and their stink shall 
come up out of their carcases, and the moun- 
tains shall be melted with their blood. And all 
the host of heaven shall be dissolved, and the 
heavens shall be rolled together as a scroll : and 
all their hosts shall fall down, as the leaf falleth 
off from the vine, and as a falling fig from the 
fig-tree. For my sword shall be bathed in 
heaven : behold, it shall come down upon Idu- 
mea, and upon the people of my curse, to judg- 
ment. — Isa. xxxiv : 1-7. 

Wherefore Jesus also, that he might sanctify 
the people with his own blood, suffered without 
the gate. Let us go forth therefore unto him 
without the camp, bearing his reproach. For 
here have we no continuing city, but we seek 
one to come. By him therefore let us offer the 
sacritice of praise to God continually, that is, 
the fruit of our lips, giving thanks to his name, 
But to do good and to communicate forget not : 
for such sacrifices God is well pleased. — Heb. 
xiii: 12-16. 

Behold, a king shall reign in righteousness, 
and princes shall rule in judgment. And a man 
shall be as a hiding-place from the wind, and a 
covert from the tempest ; as rivers of water in a 
dry place ; as the shadow of a great rock in a 
weary land. And the eyes of them that see 
shall not be dim ; and the ears of them that hear 
shall hearken. The heart also of the rash shall 
understand knowledge, and the tongue of the 
stammerer shall be made to speak plainly. The 
vile person shall be no more called liberal, nor 
the churl said to be bountiful. For the vile per- 



THE VOICE OF THE PROPHETS. 



281 



COLLATERAL SCRIPTURES. 

son will speak villany, and his heart will work 
iniquity, to practice hypocrisy, and to utter error 
against the Lord, to make empty the soul of the 
hungry ; and he will cause the drink of the 
thirsty to fail. The instruments also of the 
churl are evil : he deviseth wicked devices to de- 
stroy the poor with lying words, even when the 
needy speaketh right. But the liberal deviseth 
liberal things : and by liberal things shall he 
stand. Rise up, ye women that are at ease ; 
hear my voice, ye earless daughters ; give ear 
unto my speech. Many days and years shall ye 
be troubled, ye careless women : for the vintage 
shall fail, the gathering shall not come. — Isa. 
xxxii: 1-10. 

And he tvas clothed with a vesture dipped in 
blood : and his name is called The Word of 
God. And the armies ivhich tvere in heaven 
followed him upon white horses, clothed in fine 
linen, white and clean. And out of his mouth 
goeth a sharp sword, that with it he should 
smite the nations ; and he shall rule them with 
a rod of iron ; and he treadeth the wine-press 
of the fierceness and wrath of Almighty God. 
And he hath on his vesture and on his thigh a 
name written, KING OF KINGS, AND LORD 
OF LORDS : And I saw an angel standing in 
the sun, and he cried with a loud voice, saying 
to all the fowls that fly in the midst of heaven, 
Come and gather yourselves together unto the 
supper of the great God ; That ye may eat the 
flesh of kings, and the flesh of captains, and the 
flesh of mighty men, and the flesh of horses, 
and of them that sit on them, and the flesh of 
all men, both free and bond, both small and great. 
And I saw the beast, and the kings of the earth, 
and their armies, gathered together to make war 
36 



COLLATERAL SCRIPTURES. 

against him that sat on the horse, and against 
his army. And the beast was taken, and with 
him the false prophet that wrought miracles be- 
fore him, with which he deceived them that had 
received the mark of the beast, and them that 
worshiped his image. These both were cast 
alive into a lake of fire burning with brimstone. 
And the remnant were slain with the sword of 
him that sat upon the horse, which sword pro- 
ceeded out of his mouth ; and all the fowls of 
the air were filled with their flesh. — Rev. xix : 
13-21. 

Tremble, ye women that are at ease; be 
troubled, ye careless ones : strip ye, and make 
ye bare, and gird sackcloth upon your loins. 
They shall lament for the teats, for the pleasant 
fields, for the fruitful vine. Upon the land of 
my people shall come up thorns and briers, yea, 
upon all the houses of joy in the joyous city : 
Because the palaces shall be forsaken ; the mul- 
titude of the city shall be left; the forts and 
towers shall be for dens for ever, a joy of wild 
asses a pasture of flocks ; Until the Spirit be 
poured upon us from on high, and the wilderness 
be a fruitful field, and the fruitful field be counted 
for a forest. Then judgment shall dwell in the 
wilderness, and righteousness remain in the 
fruitful field. And the work of righteousness 
shall be peace ; and the effect of righteousness, 
quietness and assurance for ever. And my peo- 
ple shall dwell in a peaceable habitation, and in 
sure dwellings, and in quiet resting-places, When 
it shall hail, coming down on the forest ; and the 
city shall be low in a low place. Blessed are ye 
that sow beside all waters, that send forth thither 
the feet of the ox and the ass. — Isa. xxxii: 
11-20. 



ANNOTATIONS. 



CHAPTER XIV. 



[Y. 1. And I looked, and, lo, a Lamb stood 
on the mount Zion] — After contrasting the Holy 
City, the true Church ; and the Great City, her 
heartless enemy ; the woman clothed with the 
Bun ; and the great Red Dragon ; the saints, and 
Beast, and his image, and giving instruction how 
to demonstrate who the Beast is, a new vision is 
presented to the Prophet. He looked, and lo ! 
after the turmoil and conflict of ages had passed 
away, a lamb stood on the Mount Zion, which 
lamb, metaphorically, represents Jesus Christ in 
his sacrificial office, restored to the Christian 
Church in his instituted emblems of bread and 
wine, which had been cast down from Mount 
Zion ; which is the symbol of the true Christian 
Church. This is the holy city, restored again to 
its ancient order, beauty, and glory. 

[And with him an hundred and forty and four 
thousand] — Equal to six thousand for each of the 
twelve patriarchs, and each of the twelve apostles 
of the Lamb; which implies the high privileges 
enjoyed by Jews and Christians, and the great 
numbers of these, who fear God and keep his com- 
mandments, under the government of the two- 
horned Beast. 

[Having his father's name written in their fore- 
heads]— The term name often means, in Scripture, 
power, authority, and government ; as, " how ex- 
cellent is thy name" and, " no other name by 
which we can be saved." Then we are to under- 
stand the term, " name written in their fore- 
heads" that the Father's written authority was 
the rule of their lives ; and as the Gospel is the 
power of God unto salvation, their minds, hearts, 
wills, and affections were, under its powerful influ- 
ence, written on their hearts and treasured in their 
minds — written by the Spirit of God with the in- 
delible blood of Jesus Christ, the Lamb of God, 
who taketh away the sin of the world ; not upon 
tables of stone, but upon the regenerated heart ; 
and those who are thus regenerated and renewed 
are new creatures in Christ Jesus ; and they 
evince this great work done for them by their 
lives^ as clearly as if it were written upon their 
foreheads ; therefore, by their fruits ye shall know 
them. 

We have already noticed the great light and 
influence of the Lutheran Reformation. But the 
great work of grace, indicated in this passage of 
the Revelation, has reference to the great light — 
the Wesleyan Reformation in England and Amer- 
ica, since the rise of the two-horned Beast. These 

(282) 



have the Father's name written in their fore- 
heads — they are professedly, openly, and practi- 
cally the children of God, by faith in the Lord 
Jesus Christ. 

"Almost every manuscript of any importance, 
as well as most of the versions, and many of the 
Fathers, read this clause thus : Having His 
name, and his Father's name, written in their 
foreheads. This is, undoubtedly, the true read- 
ing, and is properly received by Griesbach into 
the text." — Dr. A. Clarke. 

This rendering of the text makes the sense much 
more consistent. True Christians have the name 
of Christ written upon their foreheads, in their 
open profession and practice of the Gospel and 
its institutions : and so of faithful Jews, as to 
the requirements of the Father, in their dispen- 
sation ; for the Gospel was preached unto them 
by the prophets, as well as to us by the Apostles, 
and he that, among the Jews, hears the " voices 
of the prophets" and fears God and works right- 
eousness, is accepted. 

" O my people ; remember now what Balak, 
king of Moab, consulted, and what Balaam, the 
Son of Beor, answered him from Shittim to Gil- 
gal ; that ye may know the righteousness of the 
Lokd." " Wherewith shall I come before the 
Lord, and bow myself before the high God ? 
Shall I come before him with burnt offerings, 
with calves of a year old ? Will the Lokd be 
pleased with thousands of rams, or with ten thou- 
sands of rivers of oil ? Shall I give my first 
born for my transgression, the fruit of my body 
for the sin of my soul ? " 

This is the language of a Jew, in his dispensa- 
tion, anxiously inquiring, what shall I do to be 
saved ? Here the answer. 

" He hath showed thee, O man, what is good ; 
and what doth the Lord require of thee, but to 
clo justly ; and to love mercy ; and to walk hum- 
bly with thy god ? " — Micah, vi. 

This was the sum of the Gospel of the J ewish 
dispensation ; and it is a summary of the Gospel 
of the Christian system. The Jew was saved 
by faith, and lived by faith in Jehovah, the 
Saviour ; and the Christian does the same ; and 
like the Jew is required to show his faith, by acta 
of justice and mercy to men,' and by humility 
before his Maker. And hence it is written in 
both dispensations, " The just shall live by faith." 

[Y. 2. And I heard a voice from heaven as 
the voice of many waters and as the voice of a 



ANNOTATION S. — C II AFTER XIV. 



283 



great thunder : and I heard the voice of harpers 
harping with their harps] — The voice which the 
Prophet heard, was from those who compose that 
part of the family of Heaven, which are on earth, 
and will finally, through grace, pass the Jordan 
of Death, and join the family above, in the bliss- 
ful mansions of the heavenly Canaan. 

[As the voice of many waters] — The voice of 
rejoicing, from the regenerated multitudes of spir- 
itual worshipers, since the great Wesleyan Refor- 
mation, have often, at their great camp meetings, 
been heard afar off, as the voice many waters : 
and as the voice of a great thunder. Sometimes 
the voice of rejoicing from the newly regenerated 
soul, seemed as sudden, and as supernatural, as 
the voice of great thunder. And sometimes, on 
such occasions, the cry for mercy, from a heart 
wounded by the Sword of the Spirit, has been as 
sudden, and supernatural, as the voice of a great 
thunder. 

[And I head the voice of harpers harping with 
their harps] — Here is music and melody in the 
very enunciation of the spiritual employment of 
these joyful, happy worshipers. The sounds 
are many, going up from a great multitude, and 
as the voice of mighty waters ; and sudden and 
supernatural as the voice of great thunder, or 
sudden clap of thunder ; and although sounds 
are many, and the voices mighty, and apparently 
confused, yet both harmony and melody are 
clearly perceived, and all inspired, sustained, and 
controlled, by a master Spirit, who requires that 
every living thing should praise the Lord. 

[Y. 3. And they sung as it were a new song, 
before the throne.] — The joy of heaven was light- 
ened, in proportion to the greater interest mani- 
fested on earth, by that part of the heavenly 
family which dwelt in earthly tabernacles ; for 
there is more joy in heaven with the angels of 
God over one sinner that repenteth, than over 
ninety-and-nine just persons who need no repent- 
ance. The same songs which had been sung in 
a lifeless way on earth, were now sung by the 
great multitudes, with the spirit and with the 
understanding also ; and, therefore, the same 
song seemed, as it were, a new song. And hence, 
the joys of the heavenly host were hightened, and 
especially the joys of those faithful ones which 
were redeemed from the earth. And, therefore, 
we are told, that they sung, as it were, a new 
song before the throne, and before the four Beasts, 
and the elders ; and no man could learn that 
6ong, but the hundred and forty-four thousand, 
which were redeemed from the earth. This does 
not merely signify, in my opinion, the redemp- 
tion and salvation in heaven ; but a deliverance 
from all political entanglement and restraint by 
Church and State alliance. There is little spirit- 



ual life and activity to be found in the member- 
ship of any State Church ; and therefore such can 
never learn the buoyaut song of spiritual liberty 
and heavenly freedom, which characterize those 
who are redeemed, unfettered, and liberated from 
the earth, both in the metaphorical and in the 
true sense of the term ; for I think both are 
intended. 

[V. 4. These are they which were not defiled 
with women] — The term women is evidently to 
be understood in a metaphorical sense, as repre- 
senting the Churches, in those State and Church 
unions, which are found all over nominal Chris- 
tendom, except in America, the land where Chris- 
tians are less entangled than in any other country 
on earth. Yet in this country there are some 
who maintain the same allegiance, as far as they 
have it in their power, to these women of the old 
world. Such persons are spiritual idolaters and 
adulterers, giving that honor to the creature 
which belongs to the Creator, and giving that to 
Caesar which belongs alone to God, and uniting 
Christ with Belial, by uniting Church and State, 
under the pretext that the Church will have the 
better protection and greater prosperity. 

The Church of God no more needs the help of 
secular hands to sustain it from overthrow, than 
did the Ark of the Lord in the days of the king 
of Israel, when, for putting forth his hand to pre- 
vent it from what he conceived to be an inevitable 
and ruinous fall, he was punished with leprosy 
for life. So it has been with all those so-called 
Churches which have sought protection from 
the State. An incurable leprosy has cleaved unto 
them to this day, which has paralyzed their hap- 
piness, usefulness, and spiritual prosperity in the 
world. 

But as none can worship God in spirit and 
truth, and therefore acceptably, but genuine 
Christians, who approach the divine Majesty by 
Jesus Christ, the only mediator ; therefore, none 
but such can understand the deep things of God ; 
nor is it possible for any others to know the cause 
why true believers exult so much in God through 
Christ ; for they know not the communion which 
true Christians enjoy with the Father, and with 
the Son, through the Holy Ghost. Therefore, 
these are they which are not defiled with wo- 
men, for they are pure and chaste virgins, be- 
trothed unto the Lord, the one husband, and have 
not turned aside unto another, and by Idolatry 
committed spiritual Adultery. But they have 
kept themselves as chaste Yirgins unto their Lord 
and Saviour, the Bridegroom. 

[These are they which follow the Lamb] — This 
appears to apply to the American churches, they 
came through fire, and water, into a wealthy 
place, when the pure woman, the true Church, 



284 



ANNOTATIONS. — CHAPTER XIV. 



sought an asylum in this far-off wilderness. She 
and her children became the children of Prov- 
idence ; and hence, these are they which watch 
the ways of Providence, and follow its dictates, 
through evil and through good report ; as deceivers 
and yet true, as unknown and yet well-known, 
and enduring all, as seeing him who is invisible, 
notwithstanding the sneers of her who hath com- 
mitted fornication with kings of the earth, and 
yet impudently assert that these children of Prov- 
idence were illegitimate, because they did not 
reckon their genealogy down through Pontifical 
or Apostolic Succession. These, however, were 
redeemed from among such men, and are the first 
fruits unto God and to the Lamb, in modern times, 
of a pure and true church organization, on the 
primitive and Apostolic plan. 

[V. 5. And in their mouth was found no guile] 
— They did not feel themselves under any obliga- 
tions to political corporations for their protection 
and prosperity ; and therefore they declared the 
whole counsel of God freely and fearlessly to sin- 
ful men of every degree, not handling the word 
of God deceitfully, to win public applause, but 
by manifestation of the truth, commending them- 
selves to every man's conscience in the sight of 
God, that they were true followers of the Lamb, 
and therefore they are without fault before the 
throne of God. 

Such, however, are seldom without fault before 
the eyes of the world, and worldly-minded pro- 
fessors of religion ; and for no other reason than 
using such plainness of speech, in showing Israel 
their sins, and Judah his transgressions. 

The foregoing state of things have existed from 
about the time of the American Revolution up 
to the present period. The following Revelation, 
contained in the next verse, foreshows the next 
great ecclesiastical event, which has, in my opin- 
ion, been fulfilled in a great measure, and is fast 
progressing to completion. 

[V. 6. And I saw another angel fly in the 
midst of Heaven, having the everlasting gospel 
to preach unto them that dwell on the earth, and 
to every nation and kindred, and tongue, and 
people] — The other angel, which the Prophet saw 
fly through the midst of heaven, was to warn men 
of the woeful curse of the Crusades. But this is to 
bring and proclaim the blessings of the Gospel. 

This angel, in my opinion, symbolizes the Bi- 
ble ; and the various societies and institutions are 
wings, by which the Gospel has been rapidly sent 
through the whole world, since the overthrow of the 
Apocalyptic Beast of seven heads and ten horns, 
and the establishment of the American Govern- 
ment in 1783, which we have shown to be sym- 
bolized by the Beast coming up out of the earth, 
after the political conquest of the first Beast, and 



having two horns as a Lamb. It is really remark- 
able, that nearly all the Bible, Missionary, and 
Benevolent Societies in the world, have been or- 
ganized within the memory of men now living. 
I do not think this prophecy applies to any espe- 
cial messenger, order of preachers, people, or 
society of Christians, whose professed object it is 
to send the Gospel of the Kingdom to all nations ; 
but that it applies to the efforts which have been 
recently made, and are still being made, by all 
who love the Lord Jesus Christ in sincerity ; and 
are laboring to send his Gospel to the nations, 
and give the Bible rapidly without note or com- 
ment, to the world, as on the wings of the wind, 
that it may overthrow whatsoever things are 
wrong, and establish whatsoever things are right. 

That the reader may the more readily appre- 
ciate our remarks, we give a brief account of the 
present state of missions in various parts of the 
world. 

" The world is now generally divided into five 
grand divisions, namely, Europe, Asia, Africa, 
Oceanica, and America. Of these divisons Eu- 
rope has the fewest foreign missions within its 
own boundaries, most of the nations belonging to 
it having received Christianity. The whole popu- 
lation has been estimated at 227,700,000, of which 
there are from 9 to 10,000,000 of Turks, who are 
principally Mohammedans. 

" Great exertions have been made by different 
bodies of Christians to circulate the Scriptures 
and establish schools among the Greeks. The 
present inhabitants of Greece have, in reference 
to their moral state, been divided into three fol- 
lowing classes : — 1. Superstitious, the most nu- 
merous, but owing to their vices and ignorance, 
the most feeble. 2. Infidel, comparatively small, 
but possessing intellectual strength. 3, Philan 
thropic, having intelligence and viriue, and exer- 
cising a respectable influence — read} 7 to do all in 
their power 'to enlighten and improve their fellow 
citizens. {Quarterly Register.) Such is the gen- 
eral deficiency in science and morals, that those 
who are enlightened and benevolent are utterly 
unable to arrest the current of licentiousness : and 
without ample aid from foreign sources it will be 
long before this unfortunate people will be re- 
deemed from their degraded condition. 

'•' The British Foreign Bible Society have, for 
several years, been distributing copies of the 
Scriptures among them, thousands of which are 
now in circulation, together with numerous tracts, 
and are read in the churches and in the schools. 
The Episcopal Missionary Society in the United 
States have also established a mission at Athens, 
which, it is hoped, will be followed by the best of 
consequences. 

"The seven islands which constitute the Ionian 



ANNOTATIONS. — CHAPTER XIV. 



republic contain about 200,000 inhabitants, and 
are under the protection of Great Britain. The 
London and Church Missionary Societies have 
established missions and sent missionaries to those 
islands, in which are also about seventy schools, 
as many teachers, and above 2,000 scholars. 
Sabbath schools have been established at Malta, 
Corfu, and other places, and are thus far success- 
ful. In the other Grecian islands there are about 
thirty schools, in which are said to be about 2,000 
scholars. There are at this time in Malta, in the 
Ionian republic, in Tino, Syria, and Smyrna, 
thirteen missionaries, and the same number of 
assistants. In Great Britain, Ireland, and some 
other parts, home missions have been instituted, 
for the purpose of supplying religious instruction 
to destitute places within the limits of the conn- 
tries in which they have been established. These 
have already been found extensively useful. 

" Tbe population of Asia, according to late 
estimates, is between 310 and 390,000,000. Some 
writers make it less, others more, but all agree 
that it is the most populous part of the globe. The 
inhabitants consist of Pagans, Mohammedans, 
Christians, and some Jews ; but the Pagans are 
far the most numerous and next to them the Mo- 
hammedans. It is said, however, that in Asiatic 
Turkey at least two thirds of the people are Greek 
Christians. 

" The island of Ceylon contains nearly a mil- 
lion of inhabitants, chiefly Pagans. It is under 
the British government, and has become an inte- 
resting field for missionary labor. Of the mis- 
sionaries here, the American Board have six, 
seven assistants, thirty-one native assistants, and 
about 4, 000 scholars. The Methodists have eleven 
missionaries, sixteen assistants, nine native assist- 
ants, 4,000 scholars. The Church Missionary 
Society supports eight missionaries, fourteen as- 
sistants, forty-eight native assistants, and have 
nearly 2,000 scholars. The Baptists have one 
missionary, three native assistants, 600 scholars. 
There are in all the schools between 10,000 and 
11,000 scholars, and perhaps 9,000 which con- 
stantly attend. About 1,000 of the natives have 
become communicants among the different denom- 
inations that support the missions. 

" The population of Hindostan is reckoned at 
more than 130,000,000, now principally under 
the British government. The missions in this 
immense population are conducted by the London 
Missionary Society, Church Missionary Society, 
societies of the Baptist denomination, Methodists, 
Scottish Missionary Society, American Board of 
Foreign Missions, etc. Much has been done in 
the establishments of schools, translating and cir- 
culating the Scriptures, and in the diffusion 
of useful knowledge. The missionaries engaged 



285 

in the various stations in this country are about 
120 in number, having with them 138 assistants, 
above 400 native assistants, 3,000 communicants 
under their care, and between 30,000 and 40,000 
scholars in their schools. In one district, called 
Tinnevelly, great changes have been made in 
favor of Christianity, aud the most encouraging 
prospects have been witnessed in numerous villa- 
ges. Thousands have recently abandoned Pagan- 
ism, many of them have received baptism, and 
others are inquiring after the truth. The British 
Foreign Bible Society have an auxiliary at Cal- 
cutta, one at Bombay, and also at Madras. The 
whole country is, indeed, a field, white and ready 
to harvest, and nothing seems necessary to the 
entire establishment of true religion, but a greater 
number of laborers and the blessings of Heaven. 

" In the Farther India, a part of which has 
been also conquered by the British government, 
there is a dense population, consisting of perhaps 
20,000,000, in the darkness and ignorance of Pa- 
ganism. Here, however, a missionary field is 
opened, and missions have been established by 
the London Missionary Society, by the American 
Board of Foreign Missions, and by the Baptists. 
There are in the different stations twelve mission- 
aries, thirteen assistants, nine native assistants, 
and about 800 scholars in the schools. 

" China is the most populous and one of the most 
ancient kingdoms of which we have any knowb 
edge. The population has been variously esti- 
mated from 150,000,000 to 170,000,000, and even 
as high as 330,000,000. But the lowest estimate 
is probably nearest the truth. A cloud of ignor- 
ance and superstition has long overspread the 
inhabitants of this country, and seems likely not 
soon to be removed. 

" It has already been mentioned that the Papists 
established missions in this country and neigh- 
boring places in the sixteenth century. Their 
efforts were at first successful, afterward rendered 
almost abortive, but recently somewhat more en- 
couraging. According to their own accounts, 
they have, since the commencement of this cen- 
tury, added several thousands to their Church. 
The London Missionary Society sent a missionary 
to China in 1807, who has been very successful in 
translating the Scriptures, and in preparing other 
works for the instruction of Chinese people. The 
labors of this persevering missionary, Rev. Dr. 
Morrison, will probably be of incalculable benefit 
to this vast empire. He has published the whole 
Bible in the Chinese language, a Chinese diction- 
ary in five large volumes, a grammar, and some 
smaller works. In 1813 he was joined by Dr. 
Milne, and in 1829 by two missionaries from the 
United States. The most successful means of 
spreading Christianity in China will be found in 



280 



ANNOTATIONS.— CHAPTER XIV. 



the circulation of the Bible in the language of the 
country. 

" The London Missionary Society has sent three 
missionaries into Siberia, and seven, with six as- 
sistants, into the countries near the Caucasus. 
Others have gone to Armenia, Syria, the Holy 
Land, and to the shores of the Mediterranean. 
Some of these missions have not yet become per- 
manent ; in others schools have been established 
with favorable prospects, and in some there is 
great encouragement. 

" In Africa Christianity was early planted, but 
the ignorance and superstition of the inhabitants 
have generally presented strong barriers to its 
progress. Mohammedanism is diffused over the 
northern and some of the eastern parts, but there 
are some remains of Christianity in Egypt and 
Abyssinia. The most odious forms of Paganism 
prevail in almost all the negro tribes. Some of 
them are yet in the practice of offering human 
sacrifices. The population of this continent is 
not definitely known, and it is difficult to make 
an accurate estimate. Some writers have sup- 
posed it to be 60,000,000, others have set it as 
high as 110,000,000 ; but of these two numbers 
the first is probably more correct. 

" A colony has been founded in Western Africa, 
at a place called Liberia, by the American Col- 
onization Society, which was commenced about 
the year 1820. It is in a prosperous condition, 
having an extensive sea-coast, and considerable 
trade. Religion has already commeuced spread- 
ing among the people, and it is anticipated that a 
way will be opened through this colony for preach- 
ing the Gospel to the surrounding tribes. Schools 
have been formed which are flourishing, and in 
which many of the native children are receiving 
instruction. The Methodist Episcopal Church 
has sent three missionaries to this colony, one of 
whom has recently died. These have organized 
an annual conference, consisting of thirteen mem- 
bers. Some have also been sent by the Presby- 
terians and others. The inhabitants of this col- 
ony, as well as that at Sierra Leone, consist chiefly 
of negroes that have been liberated from slavery. 
The German Missionary Society has four mission- 
aries at Liberia, and four at the Gold Coast, 
besides some assistants. At Sierra Leone the 
Church Missionary Society has six missionaries, 
several assistants, about ten native assistants, be- 
tween seven and eight hundred communicants, 
and above 1,600 scholars in the schools. Other 
missionaries are expected to be sent to this place. 

The Methodists also have in this place and vi- 
cinity seven stations, one missionary with an as- 
sistant, 160 scholars, and several hundred com- 
municants. Meetings are held at five o'clock 
every morning in six Wesleyan chapels. 



"The Isle of France contains about 80,000 in- 
habitants, chiefly French colonists and blacks. 
The London Missionary Society has established 
a mission and flourishing school upon this island. 
It has likewise found an interesting missionary 
field in the Island of Madagascar. Both of these 
islands lie in the Indian ocean, and the latter is 
separated from the continent of Africa by the 
Mozambique channel. The population of Mada- 
gascar has been estimated at 4,000,000, partly 
Mohammedans and partly Pagans. Here are 
five missionaries, six assistants, and between 
three and four thousand scholars attending the 
schools. On this populous and extensive island 
Christianity is encouraged, and seems likely to 
acquire extensive influence. 

" In South Africa, including the colony at the 
Cape, and Caffraria, several missions have been 
established, and are now in successful operation. 
Of those belonging to these stations, the Moravi- 
ans have eighteen missionaries, eleven assistants, 
about 900 communicants, and 200 scholars ; — the 
London Missionary Society supports twenty mis- 
sionaries, twenty-three assistants, a number of 
communicants, and above 1,000 scholars: — the 
Wesleyan Methodists have sixteen missionaries, 
470 communicants, and 800 scholars : — the Glas- 
gow Missionary Society has three missionaries, 
the French Protestants three, and the Rhenish, 
Missionary Society four. Though this part of 
Africa is inhabited by some of the lowest and 
most wretched of our species, numbers seem 
ready to make the sacrifice of leaving a civilized 
land and dwelling among them, with the hope 
of leading them out of darkness into the light 
and liberty of God's children. 

" The Church Missionary Society has three mis- 
sionaries in Egypt, under whose superintendence 
schools are conducted at Cairo. Bibles and tracts 
have also been circulated to some extent in this 
country, but the darkness and ignorance of the peo- 
ple render them slow in their effects. The number 
of missionary stations throughout Africa is ninety- 
one, of missionaries and assistants 180, of com- 
municants at the different stations 2,600, and of 
scholars in the schools between seven and eight 
thousand. 

" Oceanica is the name now given to designate 
various groups of islands in the Pacific Ocean, 
consisting of New Holland, New Zealand, New 
Guinea, the islands of Polynesia, those of the 
Indian Archipelago, and several small islands. 

"This division of the globe is larger than Eu- 
rope, though much less populous. It contains 
above 3,000,000 square miles, and its population 
is calculated at 20,300,000, though the real num- 
ber is probably much larger. Until the establish- 
ment of missions among them, the inhabitants 



ANNOTATIONS. 



— CUAPTEE XIV. 



287 



were involved in Pagan darkness and ignorance, 
as most of them still continue to be. Of the 
great success of the missions in some of the islands 
we have already spoken, and it may be hoped that 
similar effects will yet be seen in others. 

" The islands of Polynesia are numerous, con- 
sisting of several groups, among which are the 
Caroline, eighty in number ; — Friendly, having 
more than 100 ; — Navigators, seven in number ; — 
Pelew, Marquesas, Sandwich, Society, Ravaivai, 
Harvey, and the Georgian, consisting of Otaheite 
and Eimeo. The missions to these islands are 
established at present in the Sandwich, Georgian, 
Society, Marquesas, Harvey, Friendly, and Rava- 
ivai ; and are conducted by the London Mission- 
ary Society, the American Board of Foreign 
Missions, and the Missionary Society of the Wes- 
leyan Methodists in England. The numbers be- 
longing to these three societies are as follows : — 
missionaries twenty-seven, assistants thirty, na- 
tive assistants thirty-eight, communicants 2,400, 
native teachers of schools 600, and above 50,000 
scholars. The scholars belong principally to the 
schools under the superintendence of the mission- 
aries from the American Board. 

" In New Holland and New Zealand the Church 
Missionary Society have five missionaries, nine- 
teen assistants, six teachers, and two hundred 
scholars. The Methodists support two or three 
missionaries in these places, and as many assist- 
ants ; and have a large number of communicants 
in New South Wales. 

"■The islands in the Indian Archipelago are 
Sumatra, Java, Borneo, the Moluccas, and the 
Philippines. The London Missionary Society 
have a mission at Batavia, and are printing and 
circulating books among the inhabitants. At 
Sumatra the Baptists have a missionary estab- 
lishment, at which they are translating the Scrip- 
tures. The Netherlands Missionary Society have 
missions at Java, Celebes, Amboyna, and sev- 
ral small islands. In eight islands they have 
fifty teachers, and not less than 4,000 scholars. 
The aggregate numbers engaged in all the mis- 
sions in this division of the globe, are fifty-three 
missionaries, sixty-six assistants, forty-four na- 
tive assistants, above 2,600 communicants, 663 
native teachers, and between 50,000 and 60,000 
scholars belonging to their schools. 

"•The population of America has been esti- 
mated at 39,000,000 ; of which, those who speak 
English are the most numerous, those next in 
numbers are the Spanish, next to them the native 
Indians, then the Portuguese, then the French, and 
lastly the Danish, Dutch, Swedish, and Russian. 

" In the West Indies the Gospel continues suc- 
cessful, and the missions established there toward 
the close of the last century are still flourishing. 



In twenty of these islands the Methodists have, 
missionaries fifty-nine, assistants fifty, of white 
communicants, about 1,000, of free blacks, 7,000, 
of slaves 24,085, children receiving instruction, 
10,000. 

"The Moravians have in the West Indies 
35,000 negroes under the care of their mission- 
aries, 12,400 of whom are communicants, and 
7,000 baptized children. They have in these sta- 
tions fifty missionaries, and nearly as many as- 
sistants. 

" The Netherlands Missionary Society has two 
missionaries in these islands, the Scottish Society 
has three, and the London Society two ; and be- 
sides several hundred communicants, the scholars 
belonging to their schools number nearly 1,000. 

" The Baptists have in Jamaica eleven mis- 
sionaries and 10,000 communicants. The Gen- 
eral Baptists have at the same place two mission^ 
aries and about 300 communicants, besides 1,000 
inquirers. And the Church Missionary Society 
in Jamaica, Antigua, Demerara, and Essequibo, 
four European teachers, fourteen native teachers, 
and above 300 scholars. The whole number of 
missionaries in the West Indies is 130, of assist- 
ants 100, of communicants between 50,000 and 
60,000, aud above 10,000 scholars. 

"The whole number of Indians within the 
limits of the United States is supposed to be about 
300,000. The number of missionary stations 
among the Indians throughout North America is 
145. These include tribes in Labrador, Upper 
Canada, and in New York State ; the Cherokees, 
Wyandots, Choctaws, Osages, Potawatomies, 
Machinaws, Chickasaws, and others. The mis- 
sions among them are conducted by the follow- 
ing societies : namely, the American Board of 
Missions, American Baptist Board, Missionary 
Society of the Methodist Episcopal Church, Epis- 
copal Missionary Society, Cumberland Presbyte- 
rians, and Moravians or United Brethren. The 
number of missionaries in all the stations is 200, 
of assistants 317, of communicants between 8,000 
and 10,000, and above 3,000 in the schools. 

" These accounts were obtained in 1831, since 
which time considerable additions have been 
made in the number of missions, of missionaries, 
and of schools. 

" Those who may wish for more information on 
this subject, are referred to a late History of Mis- 
sions, by Dr. Bangs. 

" According to a general summary, contained 
in the Quarterly Register of the American Edu- 
cation Society, to which I am indebted for many 
of the foregoing statements, we are led to the 
following results : — 

" The number of missionary stations through- 
out the world is 550. 



288 



ANNOTATIONS.— CHAPTER XIV. 



"Number of ordained missionaries, 670. 
" Number of European and American assist- 
ants, 757. 

" Native assistants, teachers, etc., in all parts 
of the world, 2,000. 

" Converts from Paganism, now communicants 
in the different missionary stations, above 50,000. 

" Learners in all the mission schools, at least 
300.000. 

"The number of inquirers that have renounced 
idolatry, at least 400,000. 

" The Gospel has been preached at the various 
missiou stations, in the space of ten years, to 
more than 4,000,000 of adult persons, in their 
own languages. 

" The number of mission colleges and acade- 
mies is between thirty and forty. Of printing 
establishments at the mission stations, about 
forty-five. 

" The number of home missionaries employed 
in destitute places in Christian lands, sent out 
by various societies, is not far from 2,000. These 
are exclusive of the Methodist itinerant ministers. 

" Whole number of Bible societies throughout 
the world is about 4,500. Bibles, and parts of 
Bibles, distributed, not far from 9,000,000, in 160 
languages. 

" Between 150 and 160,000,000 of tracts have 
been circulated by means of tract societies. 

"Number of Sabbath schools throughout the 
world is between 2,000,000 and 3,000,000.— But- 
ter's Gregory, Cent. XIX. 

Almost every nation on the globe have either 
directly or indirectly received the words of eternal 
life by means of these societies, so that these coin- 
cide with the prophetic vision of the Angel flying 
in the midst of heaven with the Bible, and thus 
having " the everlasting gospel to preach unto 
them that dwell on the earth ; even to every na- 
tion, and kindred, and tongue, and people." 

[V. 7. Saying with a loud voice, Fear God 
and give glory to him] — This Angel speaks with 
a clear, loud voice, as one having supreme author- 
ity to command attention and obedience, saying, 
" Fear God, and give glory to him ; and this is 
the tenor of the voices of the Prophets, in the 
whole Bible. Worship God, the only living and 
true God, whose character and attributes are re- 
vealed through the inspired writings of the Bible ; 
for He is the Creator, Redeemer, Saviour, and 
Governor of all things ; therefore, Let all the 
earth fear God and give glory to Him ; for to 
him alone, and not to idols, men, or angels, all 
glory, honor, and power belong. 

[For the hour of his judgment is come] — In 
order that we may more readily and clearly un- 
derstand this passage, we will here state what we 
have never before seen stated by any theologian : 



namely, that we believe that there are three judg- 
ments spoken of in the Scriptures. 1. The Gos- 
pel or Probative Judgment. 2. The Legal or 
Executive Judgment. 3. The Eternal or Retri- 
butive Judgment. The judgment here spoken 
of is the Gospel Judgment ; the time in which 
the Gospel is being sent everywhere as on the 
wings of the wind, and as swiftly as the light- 
ning ; for now are many running to and fro, 
with the Word of God, and scriptural knowl- 
edge is overflowing all lands, and therefore in 
this hour, the last sixty years, the men of the 
world have been judged ; their conduct approved 
or disapproved, as clearly as if they had been 
brought face to face before the Judge of all the 
earth : For the Gospel of the kingdom has been 
preached through the written Word, or a living 
ministry to all nations . 

The Gospel or probative judgment has been 
going on every day, in all past time, from the 
days of Adam till the present hour. Now is the 
judgment of this world, and now are the princes 
and people of this world judged by the written 
Word of the eternal Judge ; yet because it is a 
probative judgment, in which sentence against 
an evil work is not speedily executed, therefore, 
the hearts of men are fully set in them to do evil. 
But we are now in the last hour, the last 60 years 
of this judgment ; it is called an hour, on the 
same principle that we have shown the seventh 
seal period was an hour, each year being taken 
for a minute. Sixty years, therefore, are equal 
to an hour / and we are now living in the last 
minutes of this hour of this Gospel judgment, as 
we shall show in the sequel of this work. 

[Worship him that made heaven] — And all its 
hosts ; therefore, they are creatures, and are not 
to he worshiped. Worship him that made the 
earth, and all it sustains ; and therefore, they are 
creatures, and must not be worshiped. Worship 
him that made the sea, and all that go through 
the paths of the seas ; and therefore, they are 
creatures and shall not be worshiped ; and the 
fountains of waters, for they are creatures, and 
have not saving power. The Word of God, in 
this hour, has gone out unto all nations ; his 
Word doth run very swiftly ; it hath gone out into 
all the earth, even his Word unto the ends of the 
world, forbidding men to worship the hosts of 
heaven, the inhabitants of the earth, the monsters 
of the sea / and also forbidding men to make a god 
of the waters, as the heathen make a god of the 
Ganges, and as some who profess Christianity, 
teach that men cannot be saved without water, 
and therefore they make a god of the fountains 
of waters. God is evincing, in a remarkable 
manner, his power to save men with a free, full, 
and present salvation, without the aid of the foun- 



ANNOTATIONS. — CHAPTER XIV. 



289 



tains of waters, and judging and condemning 
those who would make a Saviour of the foun- 
tains of waters, whether the rivers of Asia, the 
baptismal fountains of Europe, or the wild waters 
of America. 

Daniel's 1335 days are just ending, as we shall 
show ; and therefore we may look for the glorious 
events spoken of, concerning Zion, to be soon ful- 
filled. I hold that Daniel's 1335 days were 
nearly completed in 1S5S, and in that year, aud 
since that year, the world is experiencing, in 
this country, and in Europe, the fulfillment of the 
prophecy contained in these words : " Blessed 
is lie that liveth and cometh to the one thousand 
three hundred and five and thirty days. — Dan. 
xii. These are prophetic days, each day equal to 
one year, and therefore the period includes 1335 
years ; and this period is just now being com- 
pleted, and will end about A. D. 1875, and the 
world is thus beginning to enjoy the blessings so 
long foretold. Here we subjoin a brief accouut 
of this great event : 

" The bodily affection attending some of the 
cases of conviction had now become an ordinary 
feature of the revival. Beforehand, every minis- 
ter and religious man in the district would have 
recoiled from the idea of such scenes ; the re- 
proach certain to arise would have been one ground 
of fear, and the danger of fanaticism, a more 
serious one. A revival, such as that lately wit- 
nessed in America, where the dry bones came 
together without any terrific shaking, was what 
all longed to see ; and what now occurred could 
not have found a people less likely to welcome 
any thing boisterous, or forms of worship less 
likely to Tan wild-fire, than among the cold Pres- 
byterians, as they were so often called. But here, 
by no man's desire or effort, contrary to the wish 
of every one, was an uncontrollable, unaccounta- 
ble, somewhat — influence ? stroke ? disease ? what ? 
human weakness? Satanic alloy? Divine visita- 
tion ? Perplexed, discomposed, awed, and startled, 
good men pondered much. One thing, and only 
one, was clear ; but that shone like the sun — the 
moral result. The bad were suddenly good, the 
Ethiopian changed his skin, the leopard his spots. 
Instead of the thorn, came up the fir-tree ; instead 
of the brier came up the myrtle-tree. 

" The best of miracles, the moral miracle, a 
work not only above but against nature, by which 
deeds of righteousness spring from those whose 
natures had been deeply depraved — this miracle 
was hourly wrought before all men. The serv- 
ants of God hailed it, wondering greatly and re- 
joicing much. One and another, known as blind 
from their birth, always stumbling pitifully on 
the broad road, and making dreadful falls close 
to the edge of the precipice, went and washed, 

37 



and came seeing ; came with a firm tread into 
the strait and narrow road, and went on, day by 
day, saying to all who questioned them, ' One 
thing I know, that, whereas I was blind, now I 
see.' The fault found with this work wrought 
upon them was not that it was done on the Sab- 
bath day, but that clay had been put on their 
eyes. Why was that ? It could do no good ; it 
was not dignified. It was very improbable that 
such a strange and humbling circumstance should 
be connected with a work really divine. There 
must be error. The result could only be a delu- 
sion. The only possible answer was, ' He put 
clay upon mine eyes, and I washed, and do see? 

" Some asserted that a revival, accompanied 
with similar affections, had never occurred in the 
Church of England. They were told, among 
others, of Jno. Berridge's Church, at Everton, in 
Bedfordshire, in the year 1759, just one hundred 
years ago. Others cried, It is all hysteria ; ita 
cause, close air, and girls its subjects. But open 
fields, road sides, markets, and the cool of evening, 
often witnessed these prostrations. Only girls ! 
why, bony, working men, with arms like the han- 
dle of a spade, of lymphatic, bilious, and san- 
guine temperament indifferently — men, the like 
of whom not three doctors living ever treated for 
hysteria — felt this influence. We do not explain 
it ; but we are very sure some who imagine they 
do, ought to read what others attempted in the 
same line, respecting the preaching sickness in 
Sweden, or the great revival in Cornwall, and 
then go to the scenes of those movements, and 
learn how far the lapse of years has accredited 
the imagined explanation. 

" Others say that it is all produced through ap- 
peals to the base passion of fear. Fear is not 
base in itself. Love, ill-directed, often drags us 
through vile mire ; and fear, ill-directed, drives us 
from right into wrong. But fear of God, fear 
of sin, who shall call that base ? The voice of the 
blessed never appealed to a base passion ; and of 
all those implanted pure in my nature by his 
hand, and fouled by my first father's sin, no one 
is more frequently addressed by his voice than the 
fear of the Lord. Base ! He lifts us up, as on 
eagle's wings, and sweeps heaven and earth, the 
caverns of death, the unfathomed sea, with the 
question, ' Where shall wisdom be found ? ' and, 
returning from such a flight as the soul of man 
is no where else carried over — Job xxviii, 12, 
etc. — he sets us down with this everlasting lesson. 
' Unto man he said, Behold the fear of the Lord, 
that is wisdom.' But were fear base, we declare 
that we heard no preaching on the scenes of the 
revival in which fear of damnation, of unquench- 
able fire, of body and soul being cast into hell, of 
weeping and wailing, and gnashing of teeth, of 



290 



ANNOTATIONS. — CHAPTER XIV. 



outer darkness, of many stripes, of torment in 
flame, of God's most terrible wrath against im- 
penitent sinners, was appealed to, either with fre- 
quency or plainness, comparable with those found 
in the discourses of him who was the "Word of 
God : and who shall dare to call that which he 
did, appealing to base passion ? 

" To accuse the minister of Ulster of 'getting 
up ' these affections, is as rational as to suspect 
physicians of bringing an epidemic. The course 
taken by a Lancet, in charging them with ras- 
cality, reminds me of what happened to a rela- 
tive of my own, in a large English town, in 1832, 
when he was mobbed and pelted for spreading the 
cholera. The ministers were at first terrified by 
the affections, and became reconciled to them only 
after much evidence that, amid them — they at first 
thought, in spite of them — the Lord was mani- 
festing his regenerating power in a way never seen 
in Ireland before. 

" The popular speeeh now became affected by 
the feeling that the revival was a visitation from 
the hand of God, in the same sense as an epidemic. 
The common mind did not care to sift second 
causes in the one case more than in the other, but 
passed through them to the instinctive conclusion, 
that no matter to what extent they were employed, 
they did not originate and could not direct the 
visitation. In common parlance, a person 'affected' 
was ' a case ; ' being under conviction was being 
' very bad ; ' finding peace was becoming ' better ; ' 
and so all the expressions describing sickness and 
recovery were adopted. But, notwithstanding 
this, the reformation of manners and morals pro- 
ceeded with rapid steps. Each fresh convert be- 
came a soldier fighting against sin ; the boldness 
of habitual transgressors forsook them ; the pub- 
lic mind became pervaded with a conviction that 
God was directly dealing with his fallen creatures, 
for their salvation. 

" The effect of teaching by facts instead of by 
words, was daily growing plainer. The primary 
lessons of Christ's ministry, 'Ye must be born 
again,' so hard to write upon the convictions of a 
community by mere language, now became part 
of the popular perceptions. A hundred cases of 
change from wicked to holy lives, taking place 
before every man's eye, among his neighbors and 
kinsfolk, made him feel that salvation from sin 
was not a dream, and preparation for heaven not 
a death -bed ceremony. In one thing all the dis- 
pensations agree ; the ministry of the prophets, 
that of John, of Jesus, and of the Apostles, all 
make God's first call to man, repent ! Even in 
theory this had passed from the sight of many 
Christians; and books, not very old, maybe found, 
in which men well placed in God's Church do 
not know where to fix repentance in Christian 



life, at the beginning, middle, or end. But the 
voice of Christ, and of his own messengers, ' Re- 
pent and believe the gospel,' was re-echoed by 
every case of conversion which occurred, till, clear 
as day, the correspondence between the word writ- 
ten and the work wrought gave to theologians the 
clear conception, to the populace the prompt in- 
stinct, that the foundation of the Spirit's work in 
the soul of man is laid in repentance and faith — 
repentance from dead works, and faith toward 
God : that the high office of Christ enthroned is 
' as a Prince and a Saviour to give repentance to 
Israel and remission of sins.' " — Arthur. 

[V. 8. And there followed another angel] — 
This is another one of God's messengers or agents, 
which has made its appearance since the founding 
of the great European and American Bible Soci- 
eties. This Angel or agent of God, began to go 
forth about fifteen years ago. Since that time, 
this angel has been known by the names of the 
" Christian Alliance ; " " The Foreign Evan- 
gelical Society ; " " The American Protestant So- 
ciety ; " and now, " The American and Foreign 
Christian Union." This Angel, or Society has 
done more to call public attention to the corrupt 
and morally fallen condition of this spiritual 
Babylon, than had been done before for three hun- 
dred years. 

[Saying Babylon is fallen, is fallen] — This is 
universally understood among Protestants to be a 
prediction concerning Rome : and it is certain, 
that the Jewish Rabbins, before the Christian era, 
represented Rome under the title of Babylon. And 
this is even now true of Rome Pagan and Papal, 
Political and Spiritual. Rome is twice fallen ; 
twice dead, politically and spiritually, though not 
3'et plucked up by the roots. It is endeavoring, 
however, as we have shown, to give its remaining 
power unto the two-horned Beast, by becoming a 
component part of it. It is now in Europe, as 
well as this country, a kingdom divided against it- 
self, and, therefore, according to infallible Wisdom 
will be finally and forever overthrown, even that 
great city, contrasted with the Holy City, in the 
XI chapter of this book. 

[Because she made all nations drink of the 
wine of the wrath of her fornication] — Here the 
reason is given why Rome is twice fallen. Sin 
is the reproach and ruin of any people. Idola- 
try is emphatically called sin. The sin of Ahab, 
and the sin of Jeroboam the son of Nebat, who 
caused Israel to sin, was Idolatry; and he caused 
Israel to turn away from the true God, to commit 
Idolatry, which in the text before us, is meta- 
phorically called fornication ; because it is illicitly 
rendering that to Idols which alone belongs to 
God. She first made all nations, under her con- 
trol, drink the wine, the deceitful and intoxi- 



ANNOTATIONS. — CHAPTER XIV. 



291 



eating wine of her Pagan idolatry; and after- 
ward, of her Papal Idol airy. 

Wine is used metaphorically to represent doc- 
trine ; many of her doctrines arc the very opposite 
of the truth of God: the doctrine of the devil. 
Therefore her wine is a mocker / promising happi- 
ness, but bringing reproach. And her strong drink 
is raging ; promising prosperity, but bringing 
eternal ruin. Her wine is not from the grapes 
of the nncursed Eden ; but from the bitter fruits 
of her sister Sodom ! 

"No nation of the earth," says Dr. A. Clarice, 
"spread their Idolatries so far as the Ancient 
Romans / they were as extensive as their con- 
quests. And Papal Rome has not been less 
active in disseminating her superstitions. She 
has given her Rituals, but not the Everlasting 
Gospel, to most of the nations of the earth." 

[And a third angel followed them] — By the 
Bible, the first of these three angels, or messen- 
gers, or agents of God on earth, the everlasting 
Gospel, was preached unto all nations. By the 
6econd angel, the Protestant Christian Alliance, 
the fallen, corrupt, and idolatrous character of 
Papal Rome, Spiritual Babylon, is shown more 
fully to the world, because of increased light, than 
at any former period. All these events have oc- 
curred since the rise of the two-horned Beast. 
The Prophet is describing, in this chapter, great 
events in their chronological order, which are to 
occur from the rise of the two-horned Beast, until 
his final overthrow ; for he is the last beast, or 
form of political government, which is to exist on 
earth, and, in the fullness of time, he is to go into 
perdition. 

It is my opinion, that the third angel which 
followed them, has not yet fully accomplished, 
though he has commenced, his work of reform 
among men ; saying ivith a loud voice, speaking 
in language not to be misunderstood, if any man 
worship the Beast, reverence and obey the laws 
of Pagan Rome, whose practical and principal 
maxim was, " Might is Right," the same shall 
drink of the wrath of God : or, if any man wor- 
ship the image of the Beast, reverence and obey 
the laws of Papal Rome, whose practical maxim 
has been the same as that of her Pagan parent : 
For we have shown that the Pagan and Papal 
Corporations, were made as nearly alike as possi- 
ble, by Constantine the Great ; and therefore, the 
one is the very image of the other. They sustain 
the relation of cause and effect to each other. The 
one is the very daguerreotype of the other. 

And hence, both Pagan and Papal Rome have, 
both by precept and example, insisted on the 
right to exterminate by bloody wars, or the blood- 
ier Inquisition, all who oppose them, or barely 
refuse to submit to their political or priestly 



dictation. And this is the standing rule of the 
Papal Corporation to this day, for the General 
Council of Trent, which was the last of these in- 
fallible conventions which was ever held for the 
purpose of expressing the mind of the Beast, did 
enact and announce to the world, what it never 
has annulled. This assembly, in its second ses- 
sion, "enjoined the extermination of heretics by 
the sword, the fire, the rope, and all other means, 
when it could be done with safety." If any man 
confess by his words or works, that he is an obe- 
dient servant of this Beast, or his image, he must 
suffer the dreadful consequences announced by 
this angel ; for by him, the mouth of the Lord 
hath spoken it. 

[Y. 10. The same shall drink of the wine of 
the wrath of God, which is poured out without 
mixture into the cup of his indignation ; and he 
shall be tormented with fire and brimstone in the 
presence of the holy angels, and in the presence 
of the Lamb] — Those who have willingly and 
willfully drunk of the intoxicating wine of idolatry 
or spiritual fornication, as well as those who put 
this accursed cup to their neighbor's mouth, shall 
drink of the wine of the wrath of God. The 
legal or executive judgment, in my humble opin- 
ion, began with the going forth of this third 
angel. The strongest evidences of the divine in- 
dignation, is the stirring of the hearts of men to 
war, as a means of summary punishment and ex- 
ecution of nations for their sins, and to prepare 
the way for his peaceful kingdom in the world. 
War, famine, and pestilence, are evidences and 
executioners of the divine indignation, and are 
the three brothers and sons of destruction ! 

[Which is poured out without mixture into the 
cup of his indignation.] — The disapprobation of 
God, is now about to be revealed from heaven in 
a remarkable manner, against all ungodliness and 
unrighteousness of men ; and especially against 
those who hold the truth, and yet hold it in union 
with unrighteousness, even the basest of sins — 
idolatry. According to the signs of the times, 
and the indications of this prophecy, God is about 
to enter into executive judgment with the nations, 
and shake terribly the earth. 

The first angel, the Bible, the messenger of God 
to the nations, has called all men everywhere to 
repent, and obey the Gospel, in view of this ex- 
ecutive judgment day. 

And the second angel, or Divine messenger, 
the Christian Alliance, lifted up its voice long 
and loud to all Papal Corporations, as far as pos- 
sible, to come out of spiritual Babylon, for she 
was fallen — fallen, corrupt, cruel, and unjust. 

And the third angel followed them, and has 
declared that those who refuse to repent and be- 
lieve the Gospel, and turn away from dumb 



292 ANNOTATIONS. 

idols, and serve the living God, after having been 
so solemnly warned by the two former angels ; 
that in justice to the divine government, God 
would give them over to hardness of heart, and 
a reprobate mind, that they might believe a lie, 
that the same shall drink of the wine of the wrath 
of God, which is poured out without mixture, 
into the cup of his indignation ; and he shall be 
tormented with fire and brimstone in the presence 
of the holy angels and in the presence of the 
Lamb. 

[And he shall be tormented] — Every one who 
loves not the Lord Jesus Christ in sincerity — and 
the evidence of the insincerity of such a one 
shall be seen in his forehead or hand ; for by 
his words or works, he will be condemned or jus- 
tified : but if found guilty, shall be sentenced to 
eternal damnation, or everlasting punishment 
with fire and brimstone, in the presence of the 
holy angels, and in the presence of the Lamb. 

If this is only a figure of speech, or merely 
comparative punishment, then the reality must, 
in the necessity of the case, be greater, for it is a 
universal rule to compare the less with the great- 
er i as hot as fire — as white as snow — as cold as 
ice. Then fire, snow, and ice, possess the quali- 
ties inherent to each in a greater degree, than 
those things compared with them. 

Therefore, if the torment which the incorrigi- 
bly impenitent shall eternally endure, and it will 
be for God alone to judge who he is, be not fire 
and brimstone, then it will be a sorer punishment, 
and the smoke of their torment ascendeth up for- 
ever and ever. 

That the term smoke is used by metonomy, for 
evidence or testimony, will appear evident to any 
one on a moment's reflection. So the testimony 
of their torment, who are finally impenitent, will 
ascend up continually, forever and ever, so as to 
be seen by the holy angels, all the heavenly host, 
and in the presence of the Lamb. And in all this 
there will doubtless be infinite wisdom and good- 
ness displayed ; as this exemplary punishment 
will be to the heavenly hosts, what the destruction 
of Sodom and Gomorrah has been to the pro- 
bationary mortals of earth. "I will therefore put 
you in remembrance," says St. Jude, " though ye 
once knew this, how that the Lord, having saved 
the people out of the land of Egypt, afterward 
destroyed them that believed not. And the angels 
which kept not their first estate, but left their 
own habitation, he hath reserved in everlasting 
chains under darkness unto the judgment of the 
great day. Even as Sodom and Gomorrah, and 
the cities about them, in like manner giving them- 
selves over to fornication, and going after strange 
flesh, are set forth for an example, suffering the 
vengeance of eternal fire ." 



-CHAPTER XIV. 

So these idolaters, or spiritual fornicators, are set 
forth for an example ; the smoke of their torment 
ascendeth up forever and ever, as a warning to 
the holy angels, the heavenly probationers ; for 
those angels which fell, must have been in a pro- 
bationary state ; and we have no evidence that 
this is not still the condition of the holy angels, 
as well as the redeemed saints, who are to be as 
the angels, and that this condition may not eter- 
nally continue to exist. 

This prophecy is now being fulfilled, in that 
God is causing the Beast, the Papal Corporation, 
and the Antichrist, to destroy each other : for 
" every man's sword is against his brother," in 
the seat of the Beasts, the country which had once 
the " mark of his name," power, government ; 
the Roman political and Papal Empire. 

[V. 12. Here is the patience of the saints : 
here are they that keep the commandments of 
God, and the faith of Jesus] — Patience is a vir- 
tue comprehending all minor virtues ; here is the 
contrast between those who have the patience of 
the saints, and those who have had no patience 
with the government of God, or with the failings 
or faults of their fellow-men ; and therefore have 
lived and died in rebellion. The patience of the 
saints enables them to believe all things which God 
requires ; to hope for all he has promised ; to love 
all he has made ; and to do all he commands : 
here are they that keep the commandments of 
God, as contained in the Old Testament, and the 
faith of Jesus Christ, as set forth in the New Test- 
ament, whether they be called Jews or Christians. 

" Sometimes patience or perseverance is taken 
for the reward of those virtues ; the text there- 
fore may be thus understood — here is the reward 
of the perseverance of the true Christians ; for, 
although they die for the testimony of Jesus, 
yet they shall be unutterably blessed." — Dr. A. 
Clarke. 

I can not leave this subject without suggesting, 
that this third angel, will be a society of true, 
Christians, into which will be gathered all who are 
opposed to war, unless it be absolutely for defense, 
and that it will be made a test of membership, 
in this peaceful fraternity, to admit no one, who 
would disobey God, to obey men, by going to an 
aggressive war for any pretext whatever. For al- 
though this angel ushers in the executive judg- 
ment day, God will make his enemies their own 
executioners. Amen. 

[V. 13. And I heard a voice from heaven, say- 
ing unto me, Write, Blessed are the dead which 
die in the Lord, from henceforth] — In the eleventh 
verse we have the never-failing promise of God, 
as to the doom of the finally impenitent, and es- 
pecially of those who worship the Beast, by doing 
those things which the Beast commands, rather 



ANNOTATIONS.— CHATTER XIV. 



293 



than obey God ; and doing the things which his 
image requires, to the neglect, or rejection of the 
faith of Jesus, the Gospel system of doctrines 
and duties, precepts and promises, of which Jesus 
Christ is the original author; and ho will per- 
form whatever he has therein threatened, or prom- 
ised, against whosoever worship the Beast, or 
receive the mark of his name — the mark, sign, 
or evidence of having the name, or being under 
the dominion of the Beast or his Image ; through 
whom the old Serpent, the Devil, exercises his 
power, and requires submission to his Laws among 
the children of disobedience. 

But in the passage before us, we have the voice 
of Truth, the heavenly promise, in regard to the 
happy condition of those who have lived and 
died the true and faithful servants of God, 
saving, " Blessed are the dead which die in the 
Lord* 

This blessed promise was announced by a sol- 
emn voice from heaven, as the information about 
to be given was of the utmost importance to the 
faith, hope, and happiness of the people of God ; 
and the Apostle is to record, to write what is 
said, that it may be read, and heard, and heeded, 
not as doubtful tradition, but the everlasting truth 
of God. 

[Blessed are the dead] — They are not extinct; 
they are not annihilated; they are only separated 
from us by the vail of invisibility ; they are happy ; 
even happier than when in the fleshly form ; for 
they have only departed from their earthly taber- 
nacles, aud are clothed upon by their spiritual 
house from heaveu, which is prepared, as we 
have before stated, at the instant the Soul leaves 
the Body ; which the spirit enters, and departs 
from earth to be present with Christ, and the glo- 
rified saints in heaven, which is far better. There- 
fore all such are happy in the company of their 
Lord and elder brethren, the Patriarchs, the Pro- 
phets, the Apostles ; and the holy company of 
Martyrs, who have died for the Lord ; in cruel 
wars and bloody persecutions but these are just 
as happy as those, although they die in the Lord, 
in these peaceful times, when no man is called to 
test his faith by a martyr's death. Hence such 
are happy, because they are taken away from the 
evils which come upon the earth ; and because 
they enjoy a lively and conscious state of blessed- 
ness in the presence of their glorified Lord and 
Master ; and in the joyful recognition of their 
friends in heaven. 

[Which die in the Lord] — In the favor of the 
Xord ; for living and dying in the loving and 
obedient service of the Lord. He that would die 
the death of the righteous, must live the life of 
the righteous. We have intimated that the wars, 
cruelty, and oppression, which are the character- 



istic marks of the Beast, will not cease to the end 
of the world — until Christians, or those who call 
themselves Christians, shall cease to practice these 
things : but then they will learn that the servant 
is not above his Master ; they will find that many 
shall have to die in like manner with their Lord. 
But then such are the only happy, glorious dead, 
for they have died in obedience to the Lord, and 
not to men. They die not in the field of battle — 
in what are called lawful or unlawful wars 
against their fellow-men ; but such are thrice 
happy ; 1. They are happy in the conscious faith 
that they die in the cause of God. 2. The} 7 die 
under a consciousness of the approving smile 
of the Lord. 3. They die in the glorious hope, 
which is full of immortality, that they shall live 
and reign forever and ever in the kingdom of 
God. 

[Yea saith the Spirit] — The Holy Ghost prompt- 
ly confirms the promise, which emanated from the 
invisible voice from heaven, so that by the word 
of two immutable witnesses, the promise is con- 
firmed, and the reason given why those who die 
in the Lord are happy from henceforth ; from 
the time of their happy death ; no labors of body 
or mind, tribulation, or distress, shall disturb the 
happiness of their heavenly rest. 

[And their works do follow them] — Those whom 
we have been instrumental in converting to Christ, 
are our works in the Lord ; they are our hus- 
bandry in the Lord ; and they are the works vihich 
do follow us j do walk in the steps of our faith ; 
follow us as we follow Christ, and they have been 
led to this by our Godly precepts, and pious ex- 
amples. And after we have died happy in the 
Lord, they will follow us across the Jordan of 
Death, and hail us happy in our heavenly homes. 

The passage under consideration may be ren- 
dered : and their works do follow with them. — 
This is a beautiful personification of the labors, 
sufferings, and works of the Christian, going up 
in company with him to the heavenly state, that 
the hosts above may know how he has spent hia 
life in the service of his Lord. There are many 
fine thoughts abounding in the Greek and Roman 

^ O CD _ t 

Poets, in reference to the dead who were slain : 

" Where Hector fell, by fierce Achilles' spear, 
And great Sarpedon, the renowned in war : 
Where Simoi's stream, incumbered with the slain, 
Eoll shields, and helms, and heroes to the main." 

It was, and is the doctrine, fully and clearly 
inculcated by the Rabbins, the ancient Jewish 
teachers, that as soon as the souls of the just de- 
parted from this life, they ascended ( immediately 
to heaven ; and the same personification is ob ■ 
served, in their writings, as that in the text under 
consideration. 

" Come and see. If man observe a precept of 



294 ANNOTATIONS.- 

the law, that work ascends to God, and says, such 
a one performed me. But if a man transgress 
the law, that sin ascends to the holy, blessed God, 
and says, I come from such a one, who perpe- 
trated me. 

" This and that hast thou done, in such a 
place, on such a day ; and each man shall sub- 
scribe this with his own hand, and not only this, 
but he shall acknowledge the sentence brought 
against him is most just." The meaning of this 
appears plainly to be, that the works of good and 
bad men follow them to the judgment-seat of 
Christ, at the last day, or final judgment ; and 
every man will be rewarded accordingly as his 
works have been in this world. 

[V. 14. And I looked, and behold a white 
cloud, and upon the cloud one sat like the Son of 
Man, having on his head a golden crown, and in 
his hand a sharp sickle] — We have intimated 
that the third angel, mentioned in this chapter, is 
the harbinger of the King of kings, and prepares 
the way for events here described ; which brings 
the So-n of Man to the executive judgment — which 
is the last act in the great drama of the world's 
political history. With this period ends all po- 
litical powers ; and kingdoms and empires will be 
overthrown. This is yet in the future, but will be 
fulfilled at the time of the cleansing of the sanc- 
tuary, and at the time when the woman's second 
sojourn in the wilderness ends; and the period 
of the two-horned Beast ends at the same time 
with these ; all happening precisely in the same 
year— about A. D. 2880. 

I have already noticed that when a thing, in this 
book, is said to be like unto any thing else, that 
it is the thing itself, to which it is compared ; 
therefore this one, upon the white cloud, like the 
Son of Man, is the Son of Man, having on his 
head a golden crown — the highest emblem of 
regal dignity, glorious victory, universal empire, 
and everlasting dominion ; for all other crowns 
are but tinsel and dross, fading and transitory. 

[And in his hand a sharp sickle] — The emblem 
of supreme power over all his enemies, who are 
as helpless and resistless in his presence as the 
harvest-field is before its reapers. 

This prophecy is describing the same events, in 
my opinion, which Daniel announces in the 
twelfth chapter of his prophecy : 

" And at that time shall Michael stand up, the 
great prince which standeth for the children of 
thy people ; and there shall be a time of trouble, 
such as never was since there was a nation even 
to that same time : and at that time thy people 
shall be delivered, every one that shall be found 
written in the book. And many of them that 
sleep in the dust of the earth shall awake, some 
to everlasting life, and some to shame and ever- 



— CHAPTER XIV. 

lasting contempt. And they that be wise shall 
shine as the brightness of the firmament ; and 
they that turn many to righteousness, as the stars 
forever and ever. But thou, O Daniel, shut up 
the words, and seal the book, even to the time of 
the end : many shall run to and fro, and knowl- 
edge shall be increased. Then I Daniel looked, 
and, behold, there stood other two, the one on this 
side of the bank of the river, and the other on that 
side of the bank of the river. And one said to 
the man clothed in linen, which was upon the 
waters, of the river, How long shall it be to the 
end of these wonders ? And I heard the man 
clothed in linen, which was upon the waters of the 
river, when he held up his right hand and his 
left hand unto heaven, and sware by him that 
liveth forever, that it shall be for a time, times, 
and a half; and when he shall have accomplished 
to scatter the power of the holy people, all these 
things shall be finished." 

This is the time that Michael shall stand up — 
the great Prince which standeth for the children 
of thy people, the true Israel of God ; and there 
shall be a time of trouble, such as never was since 
there was a nation, even to that same time ; for 
then upon the wicked shall the Lord rain snares, 
fire, and brimstone, and an horrible tempest. 
Snares to hold them / for the wicked is snared in 
the work of his own hands. Fire to punish them ; 
for God's wrath is represented under the emblem 
of fire — is poured upon them — and brimstone the 
fuel to feed this eternal fire ; an horrible tempest, 
to fan these interminable fires of wrath, that this 
cup of the divine indignation may be without 
mitigation : this shall be the portion of their cup. 
— Ps.ix: 10, 11. 

[V. 15. And another angel came out of the 
temple, crying with a loud voice to him that sat 
on the cloud] — Although all judgment, probative, 
executive, and retributive, are committed to the 
Son ; yet these events take place at an appointed 
time, to execute the judgments which God has 
decreed. 

[Thrust in thy sickle and reap, for the time is 
come for thee to reap] — When this time is to be I 
do not feel that I can venture to say with certainty, 
as it is an unfulfilled prophec}' ; but as these an- 
gels, mentioned in this chapter, have followed 
each other in regular succession, at intervals of 
about thirty years, I therefore conclude that the 
mission of the third angel, meutioned in this 
chapter, will be fully accomplished by 1876 ; so 
that events here described will begin to be accom- 
plished about that time. 

[For the harvest of the earth is ripe] — The earth 
here is used metaphorically for political govern- 
ments. They are the world's great harvest, and 
must be reaped out of the way, to make room for 



ANNOTATIONS.— CHATTER XIV. 



295 



the Millennial kingdom. And it is a ripe har- 
vest, ready to be cut down when the reaping time 
comes. God docs not do his work prematurely : 
these are fully ripe; have accomplished all the 
purposes which he has permitted, by which he 
has often made the wrath of man to praise him : 
but now, as the cup of their iniquity is full, the 
remainder of their wrath he restrains by reaping 
this harvest of the earth, which in the appointed 
time is fully ripe. This event will happen about 
the year A. D. 1880, so as to make way for the 
Millennial kingdom of one thousand years, which 
would bring us to the Mediatorial Reign of Christ, 
and the day of retributive and final judgment. 
But if the events here indicated do not occur by 
1880, I expect, from prophetic teaching, that they 
will not be accomplished before A. D. 2880, as 
we have previously intimated. 

[V. 16. And he that sat on the cloud thrust 
in his sickle on the earth ; and the earth was 
reaped] — lie maketh the clouds his chariot ; he 
rideth upon the wings of the wind ; a fire goeth 
before him ; it is very tempestuous round about 
him ; it shall devour his enemies. "For behold ! 
the {executive judgment) day cometh, that shall 
burn as an oven ; and all the proud, yea, and all 
that do wickedly, shall be stubble — of no more 
use or value than stubble, but to be taken out of 
the way of the Millennial dispensation. And the 
day that cometh shall burn them up, saith the 
Lord of hosts, that it shall leave them neither 
root nor branch — (parent nor offspring.) And 
ye shall tread down the wicked ; for they shall 
be ashes under the soles of your feet, in the day 
that I shall do this, saith the Lord of hosts.' 1 '' 
—Mai. iv. 

[And the earth was reaped] — How suddenly 
God executes his judgments ! and he is no re- 
specter of the forms or names of political gov- 
ernments ; he will suddenly reap them all out of 
bis way, to make place for his own kingdom, 
which is an everlasting kingdom, and his domin- 
ion, which shall have no end. 

[V. 17. And another angel came out of the 
temple which is in heaven, he also having a sharp 
sickle] — All truth is consistent ; so are all the 
prophecies of the Old and New Testaments when 
they relate to the same events. This angel re- 
presents many in one ; or, in other words, is a 
representative of the angels that go, at the execu- 
tive judgment day, to gather together the elect 
from one end of heaven to the other ; and gather 
up the tares which were reaped when the harvest 
of the earth was reaped, and gather them in bun- 
dles to be burned ; and gather his wheat into the 
garner, the Heavenly Jerusalem. 

[V. 18. And another angel came out from the 
altar, which had power over fire ; and cried with a 



loud cry to him that had the sharp sickle, saying, 
Thrust in thy sharp sickle, and gather the cluster 
of the Vine of the Earth ; for her grapes are fully 
ripe] — In all probability, this is the same angel 
mentioned in the eighth and ninth chapters of this 
book, which stood by the golden altar of burnt 
offerings, to offer that incense to God, which rep- 
resents the prayers of the saints ; and this angel 
represents here, what we intimated in those places, 
the true ministers of the golden altar, the Gos- 
pel dispensations, who by this time, have fully 
preached the Gospel in all the world, to every crea- 
ture, as a witness unto all the nations, and now 
unite their voices, and cried with a loud voice to 
him that had the sharp sickle, saying, Thrust in thy 
sharp sickle, and gather the clusters of the Vine 
of the Earth : for the Earth — political government 
— is the Vine which has produced these Papal Cor- 
porations, these branches and clusters ; and her 
grapes are fully ripe. We have labored as faith- 
ful vinedressers, under the directions of the great 
Husbandman, and we looked that it should bring 
forth good grapes ; but it brought wild grapes, 
which are sour and poisonous ; and they are 
fully ripe, so that we are able to judge correctly 
of their quality. "Yet I had planted thee a no- 
ble vine, wholly of a right seed ; how then art 
thou turned into the degenerate plant of a strange 
vine unto me ? " — Jer. ii : 21. 

" For their vine is now of the vine of Sodom, 
and of the fields of Gomorrah ; their grapes are 
grapes of gall, their clusters are bitter, even bit- 
ter as wormwood, and their wine (their doctrine) 
is the poison of dragons ." — Deut. xxxii: 32. 

[V. 19. And the angel thrust in his sickle in 
to the earth, and gathered the Vine of the Earth, 
and cast it into flie great wine-press of the wrath 
of God] — God destroys first all political govern- 
ments under the metaphor of a ripe harvest-field, 
and then immediately executes vengeance on all 
corrupt Ecclesiastical powers, doctrines, and Pa- 
pal Corporations, under the metaphor of the 
Yine of the Earth ; the Antichrist ; as opposed 
to, or in the place of, Christ, the True Vine ; and 
thus, when the executive judgment day comes, 
all things shall be put under his feet, and ho 
shall reign without a rival, in all the world's 
wide dominion, throughout the pure, peaceable, 
and glorious years of the Millennium. 

[V. 20. And the wine-press was trodden with- 
out the city, and blood came out of the wine-press, 
even unto the horses' bridles, by the space of a 
thousand and six hundred furlongs] — It would 
seem as if Divine wisdom would demonstrate, to 
the last degree of certainty, who is meant by the 
Vine of the Earth, by foreshowing where this 
wine-press is situated, and where these clusters 
of bitter grapes are trodden. 



29G 



ANNOTATIONS.— CHAPTER XIV. 



The city mentioned in this text, in my judgment, 
is synonymous with the Great City ; which we 
have noticed in our annotations on the eleventh 
chapter. And this Vine of the Earth, instead of 
the Vine of Heaven, had its roots in the great 
city, Pagan Rome, now Papal Rome, which sent 
out its branches through the world ; but in modern 
times her branches have been pruned away, and 
her boughs and clusters are found in a much 
smaller compass, and will be still more circum- 
scribed, before the executive judgment day. 

Any person who will look at a map of Europe, 
will see a small province, having The City, or 
Rome, for its capital or seat of empire. Around 
Rome, and northward as far as the River Po, is 
a cluster of States, entitled the " States of the 
Church." Now these States exactly answer the 
description of the cluster of the vine, for they are 
a number of things of the same kind, situated 
near to each other, or growing together. Now 
it is stated in geographical works, that the States 
of the Church , or St. Peter's patrimony, extends 
from Rome, The City, to the River Po — and that 
the distance is two hundred Roman or Italian 
miles, or a thousand and six hundred furlongs. 

"Now," says Dr. A. Clarke, "if this be so, the 
coincidence is certainly surprising, and worthy 
of deep regard." Any person who has an accu- 
rate and well-defined map of Europe, where the 
scale of miles is given, will learn by actual meas- 
urement, that the distance from the City of Rome 
across the " States of the Church," to the River 
Po, is just 200 miles or 1600 furlongs. From all 
these circumstances Papal Rome must be meant ; 
for the Papal Corporation we have found to be 
the Beast, the Vine of the Earth, the very Root, ' 



from which this cluster of States has as naturally 
grown as clusters of grapes grow from the vine. 

On these last two verses we submit the remark9 
of the pious Quesnel : " As the favorable sickle 
of Jesus Christ reaps his wheat when ripe for 
heaven, so the sickle of the executioners of his 
justice, cuts off from this life the tares, which are 
only fit for the fire of hell. Then shall the Blood 
of Christ cease to be trampled on by sinners ; and 
that of the wicked shall eternally be trodden down 
in hell, which is the wine-press of the wrath of 
God. And the wine-press was trodden without 
the City : eternally without the city of the heav- 
enly Jerusalem, and far from the peaceful presence 
of God ; eternally crushed and trodden down by 
his justice ; eternally tormented in body and soul, 
without any hope of living or dying ! This is 
the miserable lot and portion of those who shall 
have despised the law of God, and died in im- 
penitence. My God, pierce my heart with a 
salutary dread of thy judgments ! " 

In this chapter are nine important prophecies. 
Christ is seen under two symbols. That of a 
Lamb, representing his character as our great 
High Priest ; and that of one sitting on a White 
Cloud, like the Son of Man, the emblem of his 
Regal dignity and power. Seven angels are seen 
going forth as messengers of God to execute his 
will. The voice of the Invisible is four times 
heard to confirm these prophecies. And I here 
repeat my opinion, that all the prophecies in this 
chapter will be fulfilled in about twenty years, if 
accomplished, as all these revelations have been, 
in regular chronological order ; and if not, we do 
not look for them to be fulfilled for about 1000 
years. 



I 



298 THE VOICE OF 

REVELATION. 

CHAPTER. XV. 

1 The seven angels with the seven last plagues, 3 The 
song of them that overcame the least, 7 The seven vials 
full of the wrath of Ood. 

1. And I saw another sign in heaven, great 
and marvellous, seven angels having the seven 
last plagues ; for in thern is lilled up the wrath 
of God. 

2. And I saw as it were a sea of glass min- 
gled with fire : and them that had gotten the vic- 
tory over the beast, and over his image, and over 
his mark, and over the number of his name, 
stand on the sea of glass, having the harps of 
God. 

3. And they sing the song of Moses the ser- 
vant of God, and the song of the Lamb, saying, 
Great and marvellous are thy works, Lord God 
Almighty ; just and true are thy ways, thou 
King of saints. 

4. Who shall not fear thee, Lord, and glo- 
rify thy name ? for thou only art holy : for all 
nations shall come and worship before thee ; for 
thy judgments are made manifest. 

5. And after that I looked, and behold, the 
temple of the tabernacle of the testimony in 
heaven was opened : 

6. And the seven angels came out of the 
temple, having the seven plagues, clothed in pure 
and white linen, and having their breasts girded 
with golden girdles. 

7. And one of the four beasts gave unto the 
seven angels seven golden vials full of the wrath 
of God, who liveth forever and ever. 

8. And the temple was filled with smoke from 
the glory of God, and from his power ; and no 
man was able to enter into the temple, till the 
seven plagues of the seven angels were fulfilled. 



COLLATERAL SCRIPTURES. 

(V. 1-3.) Then sang Moses and the chil- 
dren of Israel this song unto the Lord, and 
spake, saying, I will sing unto the Lord, for he 
hath triumphed gloriously : the horse and his 
rider hath he thrown into the sea. The Lord is 
my strength and song, and he is become my sal- 
vation : he is my God, and I will prepare him a 
habitation ; my father's God, and I will exalt him. 



THE PKOPHETS. 

COLLATERAL SCRIPTURES. 

The Lord is a man of war : The LoRd is his 
name. Pharaoh's chariots and his host hath he 
cast into the sea : his chosen captains also are 
drowned in the Red Sea. The depths have cover- 
ed them : they sank into the bottom as a stone. 
Thy right hand, Lord, is become glorious in 
power : thy right hand, Lord, hath dashed in 
pieces the enemy. And in the greatness of 
thine excellency thou hast overthrown them that 
rose up against thee : thou sentest forth thy 
wrath, ivhich consumed them as stubble. And 
with the blast of thy nostrils the waters were gath- 
ered together : the floods stood upright as a heap, 
and the depths were congealed in the heart of 
the sea. The enemy said, I will pursue, I will 
overtake, I will divide the spoil ; my lust shall 
be satisfied upon them ; I will draw my sword, 
my hand shall destroy them. Thou didst blow 
with thy wind, the sea covered them ; they 
sank as lead in the mighty waters. Who is 
like unto thee, Lord, among the gods ? who 
is like thee, glorious in holiness, fearful in praises, 
doing wonders ? Thou stretchedst out thy right 
hand, the earth swallowed them. Thou in thy 
mercy hast led forth the people which thou hast 
redeemed : thou hast guided them in thy strength 
unto thy holy habitation. The people shall hear, 
and be afraid : sorrow shall take hold on the in- 
habitants of Palestina. Then the dukes of Edom 
shall be amazed ; the mighty men of Moab, 
trembling shall take hold upon them : all the in- 
habitants of Canaan shall melt away. Fear and 
dread shall fall upon them : by the greatness of 
thine arm they shall be as still as a stone ; till 
thy people pass over, Lord, till the people 
pass over ivhich thou has purchased. Thou shalt 
bring them in, and plant them in the mountain 
of thine inheritance, in the place, Lord, which 
thou hast made for thee to dwell in ; in the sanc- 
tuary, Lord, ivhich thy hands have established. 
The Lord shall reign forever and ever. For the 
horse of Pharaoh went in with his chariots and 
with his horsemen into the sea, and the Lord 
brought again the waters of the sea upon them : 
but the children of Israel went on dry land in 
the midst of the sea. And Miriam the proph- 
etess, the sister of Aaron, took a timbrel in her 
hand ; and all the women went out after her 
with timbrels and with dances. And Miriam 



T II E VOICE OF 

COLLATERAL SCRIPTURES. 

answered them, Sing ye to the Lord, for he 
hath triumphed gloriously ; the horse and his 
rider hath he thrown into the sea. — Ex. xv: 
1-21. 

Give ear, ye heavens, and I will speak ; 
and hear, earth, the words of my mouth. 
My doctrine shall drop as the rain, my speech 
shall distil as the dew, as the small rain upon the 
tender herb, and as the showers upon the grass : 
Because I will publish the name of the Lord : 
ascribe ye greatness unto our God. He is the 
Hock, his work is perfect ; for all his ways are 
judgment : a God of truth and without iniquity, 
just and right is he. They have corrupted them- 
selves ; their spot is not the spot of his children : 
they are a perverse and crooked generation. Do 
ye thus requite the Lord ? foolish people and 
unwise ! is not he thy father that hath bought 
thee ? hath he not made thee, and established 
thee ? Hemember the days of old, consider the 
years of many generations : ask thy father, and 
he will show thee ; thy elders, and they will tell 
thee ; When the Most High divided to the na- 
tions their inheritance, when he separated the 
sons of Adam, he set the bounds of the people 
according to the number of the children of Israel. 
For the Lord's portion is his people; Jacob is 
the lot of his inheritance. He found him in a 
desert land, and in the waste howling wilderness ; 
he led him about, he instructed him, he kept 
him as the apple of his eye. As an eagle stir- 
reth up her nest, fluttereth over her young, 
spreadeth abroad her wings, taketh them, bear- 
eth them on her wings ; So the Lord alone did 
lead him, and there was no strange god with 
him. He made him ride on the high places of 
the earth, that he might eat the increase of the 
fields ; and he made him to suck honey out of 
the rock, and oil out of the flinty rock ; Butter 
of kine, and milk of sheep, with fat of lambs, 
and rams of the breed of Bashan, and goats, with 
the fat of kidneys of wheat; and thou didst 
drink the pure blood of the grape. But Jeshu- 
run waxed fat, and kicked : thou art waxen fat, 
thou art grown thick, thou art covered with fat- 
ness : then he forsook God which made him, and 
lightly esteemed the Rock of his salvation. 
They provoked him to jealousy with strange 
gods, with abominations provoked they him to 



TIIE PROPHETS. 299 

COLLATERAL SCRIPTURES. 

anger. They sacrificed unto devils, not to God ; 
to gods whom they knew not, to new gods that 
came newly up, whom your fathers feared not. 
Of the Rock that begat thee thou art unmindful, 
and hast forgotten God that formed thee. And 
when the Lord saw it he abhorred them, because 
of the provoking of his sons, and of his daugh- 
ters. And he said, I will hide my face from 
them, I will see what their end shall be : for they 
are a very froward generation, children in whom 
is no faith. They have moved me to jealousy 
with that which is not God ; they have provoked 
me to anger with their vanities : and I will move 
them to jealousy with those which are not a peo- 
ple ; I will provoke them to anger with a foolish 
nation. For a fire is kindled in mine anger, and 
shall burn unto the lowest hell, and shall con- 
sume the earth with her increase, and set on 
fire the foundations of the mountains. I will 
heap mischiefs upon them : I will spend mine 
arrows upon them. They shall he burnt with 
hunger, and devoured with burning heat, and 
with bitter destruction : I will also send the teeth 
of beasts upon them, with the poison of serpents 
of the dust. The sword without, and terror 
within, shall destroy both the young man and 
the virgin, the suckling also, with the man of 
grey hairs. I said, I would scatter them into 
corners, I would make the remembrance of them 
to cease from among men : Were it not that I 
feared the wrath of the enemy, lest their adver- 
saries should behave themselves strangely, and 
lest they should say, Our hand is high, and the 
Lord hath not done all this. For they are a 
nation void of counsel, neither is there any un- 
derstanding in them. Oh that they were wise, 
that they understood this, that they would con- 
sider their latter end ! How should one chase a 
thousand, and two put ten thousand to flight, ex- 
cept their Rock had sold them, and the Lord had 
shut them up ? For their rock is not as our 
Rock, even our enemies themselves being judges. 
For their vine is of the vine of Sodom, and of the 
fields of Gomorrah : their grapes are grapes of 
gall, their clusters are bitter : Their wine is the 
poison of dragons, and the cruel venom of asps. 
Is not this laid up in store with me, and sealed 
up among my treasures ? To me belong eth ven- 
geance, and recompense ; their foot shall slide in 



300 



THE VOICE OF THE PEOPHETS. 



COLLATERAL SCRIPTURES. 

due time : for the day of their calamity is at 
hand, and the things that shall come upon them 
make haste. For the Lord shall judge his peo- 
ple, and repent himself for his servants, when he 
seeth that their power is gone, and there is none 
shut up or left. And he shall say, Where are 
their gods, their rock in whom they trusted; 
Which did eat the fat of their sacrifices, and 
drank the wine of their drink-offerings ? let them 
rise up and help you, and be your protection. 
And Moses came and spoke all the words of this 
song in the ears of the people, he, and Hoshea 
the son of Nun. And Moses made an end of 
speaking all these words to all Israel : And he 
said unto them, Set your hearts unto all the 
words which I testify among you this day, which 
ye shall command your children to observe to do, 
all the words of this law. For it is not a vain 
thing for you ; because it is your life : and 
through this thing ye shall prolong pour days in 
the land, whither ye go over J ordan to possess it. 
— Deut. xxxii : 1-47. 

(V. 4.) And in that day seven women shall 
take hold of one man, saying, We will eat our 
own bread, and wear our own apparel ; only let 
us be called by thy name, to take away our 
reproach. In that day shall the branch of the 
Lord be beautiful and glorious, and the fruit of 
the earth shall be excellent and comely for them 
that are escaped of Israel. And it shall come 
to pass, that he that is left in Zion, and he 
that remaineth in Jerusalem, shall be called 
holy, even every one that is written among the 
living in Jerusalem : When the Lord shall 
have washed away the filth of the daughters of 
Zion, and shall have purged the blood of Jeru- 
salem from the midst thereof by the spirit of 
judgment, and by the spirit of burning. And 
the Lord wilt create upon every dwelling-place 
of mount Zion, and upon her assemblies, a 
cloud and smoke by day, and the shining of a 
flaming fire by night : for upon all the glory 
shall be a defense. — Isa. iv : 1-5. 

His branches shall spread, and his beauty 
shall be as the olive-tree, and his smell as 
Lebanon. They that dwell under his shadow 
shall return ; they shall revive as the corn, 
and grow as the vine : the scent thereof shall 
he as the wine of Lebanon. Ephraim shall 



COLLATERAL SCRIPTURES. 

say, What have I to do any more with idols ? 
I have heard him, and observed him : I am like 
a green fir-tree. From me is thy fruit found. 
Who is wise, and he shall understand these 
things ? prudent, and he shall know them ? for 
the ways of the Lord are right, and the just 
shall walk in them : but the transgressors shall 
fall therein. — Hosea xiv : 6-9. 

Hear ye the word which the Lord speaketh 
unto you, house of Israel : Thus saith the 
Lord, Learn not the way of the heathen, and 
be not dismayed at the signs of heaven; for 
the heathen are dismayed at them. For the 
customs of the people are vain : for one cutteth 
a tree out of the forest (the work of the hands 
of the workmen) with the axe: They deck it 
with silver and with gold; they fasten it with 
nails and with hammers, that it move not. They 
are upright as the palm-tree, but speak not ; 
they must needs be borne, because they can 
not go. Be not afraid of them ; for they can 
not do evil, neither also is it in them to do good. 
Forasmuch as there is none like unto thee, 
Lord ; thou art great, and thy name is great in 
might. Who would not fear thee, King Ox 
nations ? for to thee doth it appertain : foras- 
much as among all the wise men of the nations, 
and in all their kingdoms, there is none like unto 
thee. But they are altogether brutish and fool- 
ish ; the stock is a doctrine of vanities. Silver 
spread into plates is brought from Tarshish, and 
gold from Uphaz, the work of the workman, 
and of the hands of the founder: blue and 
purple is their clothing ; they are all the work of 
cunning men. But the Lord is the true God, he is 
the living God, and an everlasting King ; at his 
wrath the earth shall tremble, and the nations 
shall not be able to abide his indignation. Thus 
shall ye say unto them, the gods that have not 
made the heavens and the earth, even they shall 
perish from the earth, and from under these 
heavens. — Jer. x : 1-11. 

And Hannah prayed, and said, My heart re- 
joiceth in the Lord ; mine horn is exalted in 
the Lord ; my mouth is enlarged over mine 
enemies ; because I rejoice in thy salvation. 
There is none holv as the Lord : for there is 
none besides thee ; neither is there any rock like 
our God. Talk no more so exceeding proudly 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

let not arrogancy come out of your mouth : for 
the Lord is a God of knowledge, and by him 
actions are weighed. The bows of the mighty 
men are broken, and they that stumbled are 
girded with strength. They that tvere full have 
hired out themselves for bread ; and they that 
were hungry ceased : so that the barren hath 
borne seveu ; and she that hath many chil- 
dren is waxed feeble. The Lord killeth and 
maketh alive : he bringeth down to the grave, 
and bringeth up. The Lord maketh poor, 
and maketh rich : he bringeth low, and lifteth 
up. He raiseth up the poor out of the dust, 
and lifteth up the beggar from the dunghill, 
to set them among princes, and to make them 
inherit the throne of glory : for the pillars 
of the earth are the Lord's, and he hath set 
the world upon them. He will keep the feet of 
his saints, and the wicked shall be silent in 
darkness ; for by strength shall no man prevail. 
The adversaries of the Lord shall be broken to 
pieces; out of heaven shall he thunder upon 
them ; the Lord shall judge the ends of the 
earth ; and he shall give strength unto his 
King, and exalt the horn of his Anointed. — 
1 Sam. xii : 1-10. 

For thus saith the Lord that created the 
heavens, God himself that formed the earth and 
made it, he hath established it, he created it not 
in vain, he formed it to be inhabited ; I am the 
Lord, and there is none else. I have not spoken 
in secret, in a dark place of the earth : I said 
not unto the seed of Jacob, Seek ye me in 
vain. I the Lord speak righteousness, I declare 
things that are right. Assemble yourselves and 
come; draw near, ye that are escaped of the 
nations: they have no knowledge that set up 
the wood of their graven image, and pray unto 
a god that can not save. Tell ye, and bring 
them near ; yea, let them take counsel together : 
who hath declared this from ancient time ? tvho 
hath told it from that time? have not I the 
Lord ? and there is no God else beside me ; a 
just God, and a Saviour : there is none beside 
me. Look unto me, and be ye saved, all the 
ends of the earth ; for I am God, and there is 
none else. I have sworn by myself, the word is 
gone out of my mouth in righteousness, and 
shall not return, That unto me every knee shall 



THE PROPHETS. 301 

COLLATERAL SCRIPTURES. 

bow, every tongue shall swear: Surely shall 
one say, In the Lord have I righteousness and 
strength : even to him shall men come ; and all 
that are incensed against him shall be ashamed. 
In the Lord shall all the seed of Israel be justi- 
fied, and shall glory. — Isa. xlv : 18-25. 

(V. 5-8.) In the year that king Uzziah 
died, I saw also the Lord sitting upon a throne, 
high and lifted up, and his train filled the tem- 
ple. Above it stood the seraphims : each one 
had six wings ; with twain he covered his face, 
and with twain he covered his feet, and with 
twain he did fly. And one cried unto another, 
and said, Holy, holy, holy is the Lord of hosts; 
the whole earth is full of his glory. And the 
posts of the door moved at the voice of him 
that cried, and the house was filled with smoke. 
Then said I, Wo is me ! for I am undone ; be- 
cause I am a man of unclean lips, and I dwell 
in the midst of a people of unclean lips : for 
mine eyes have seen the King, the Lord of 
hosts. Then flew one of the seraphims unto 
me, having a live coal in his hand, which he had 
taken with the tongs from off the altar; And 
he laid it upon my mouth, and said, Lo, this 
hath touched thy lips, and thine iniquity is 
taken away, and thy sin purged. Also I heard 
the voice of the Lord, saying, Whom shall I 
send, and who will go for us ? Then said I, 
Here am I ; send me. And he said, Go, and 
tell this people, Hear ye indeed, but understand 
not ; and see ye indeed, but perceive not. 
Make the heart of this people fat, and make 
their ears heavy, and shut their eyes ; lest they 
see with their eyes, and hear with their ears, and 
understand with their heart, and convert and be 
healed. Then said I, Lord, how long? And 
he answered, until the cities be wasted without 
inhabitant, and the houses without man, and the 
land be utterly desolate ; And the Lord have 
removed men far away, and there be a great 
forsaking in the midst of the land. But yet 
in it shall be a tenth, and it shall return and 
shall be eaten ; as a teil-tree, and as an oak, 
whose substance is in them when they cast their 
leaves, so the holy seed shall be the substance 
thereof. — Isa. vi: 1-13. 

Give unto the Lord, ye mighty, give unto 
the Lord glory and strength. Give unto the 



302 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

Lord the glory due unto his name : worship the 
Lord in the beauty of holiness. The voice of 
the Lord is upon the waters : the God of glory 
thundereth; the Lord is upon many waters. 
The voice of the Lord is powerful ; the voice 
of the Lord is full of majesty. The voice of 
the Lord breaketh the cedars ; yea, the Lord 
breaketh the cedars of Lebanon. He maketh 
them also to skip like a calf; Lebanon and Sirion 
like a young unicorn. The voice of the Lord 
divideth the flames of fire. The voice of the 
Lord shaketh the wilderness ; the Lord shaketh 
the wilderness of Kadesh. The voice of the 
Lord maketh the hinds to calve, and discovereth 
the forests : and in his temple doth every one 
speak of his glory. The Lord sitteth upon the 
flood ; yea, the Lord sitteth King forever. The 
Lord will give strength unto his people ; the Lord 
will bless his people with peace. — Ps. xxix : 1-11. 

And he showed me Joshua the high priest 
standing before the angel of the Lord, and Satan 
standing at his right hand to resist him. And 
the Lord said unto Satan, The Lord rebuke 
thee, Satan ; even the Lord that hath chosen 
Jerusalem rebuke thee: is not this a brand 
plucked out of the fire ? Now Joshua was ! 
clothed with filthy garments, and stood before j 



COLLATERAL SCRIPTDRES. 

the angel. And he answered and spake unto 
those that stood before him, saying, Take away 
the filthy garments from him. And unto him 
he said, Behold, I have caused thine iniquity to 
pass from thee, and I will clothe thee with 
change of raiment. And I said, Let them set 
a fair mitre upon his head. So they set a fair 
mitre upon his head, and clothed him with 
garments. And the angel of the Lord stood 
by. And the angel of the Lord protested unto 
Joshua, saying, Thus saith the Lord of hosts, 
if thou wilt walk in my ways, and if thou wilt 
keep my charge, then thou shalt also judge 
my house, and shalt also keep my courts ; and 
I will give thee places to walk among these that 
stand by. Hear now, Joshua the high priest, 
thou and thy fellows that sit before thee : for 
they are men wondered at ; for, behold, J will 
bring forth my servant, The BRANCH. For, 
behold, the stone that I have laid before Joshua ; 
upon one stone shall be seven eyes : behold, I 
will engrave the graving thereof, saith the 
Lord of hosts, and I will remove the iniquity 
of that land in one day. In that day, saith the 
Lord of hosts, shall ye call every man his neigh- 
bor under the vine and under the fig-tree. — 
Zech iii: 1-10. 



ANNOTATIONS. 



CHAPTER XY. 



[Y. 1. And I saw another sign in heaven, 
great and marvelous, Seven Angels having the 
seven last plagues ; for in them is filled up the 
wrath of God] — -In the twelfth chapter, the Prophet 
announces that he saw a great sign or wonder, a 
"Woman clothed with the Sun ; and then another 
sign or wonder, a great Bed Dragon ; and now 
this is the third sign or wonder which the prophet 
has seen in the world's grand panorama ; and 
this he calls great and marvelous ; Seven Angels, 
having the seven last plagues. 

It is remarkable that seven angels, and only 
seven, seem to be employed to accomplish the 
purposes of God in regard to the affairs of this 
world. We noticed, in the last chapter, that only 
seven angels were employed in bringing about 
the fulfillment of those important prophecies, con- 
cerning the enemies of his Church and govern- 
ment, represented under the emblems of a ripe 
harvest and vintage, whose clusters were fully 
ripe. These events were represented in a con- 
cise view, stretching out over a vast field of time, 
as I suppose, of more than a thousand years ; of 
which times and events, I apprehend, these seven 
angels and seven plagues are detailed accounts, 
and are a doubled representation of the same 
seven angels which sounded the seven trumpets : 
so seven angels pour out the seven vials. Angels 
are always represented as the agents of Divine 
Providence, throughout the amplitudes of crea- 
tion, going with the celerity of lightning to obey 
the commands of the Almighty. 

[Y. 2. And I saw as it were a sea of glass 
mingled with fire : and them that had gotten the 
victory over the Beast, and over his image, and 
over his mark, and over the number of his name, 
stand on the sea of glass, having the harps of 
God] — Sea, as we have frequently said, symbol- 
izes a corrupt Church and State union ; but when 
the similitude is qualified by glass, or crystal, it 
denotes a clear, pure, and holy Church. So in 
the similitude before us. And mingled with fire, 
implies that such a Church is filled with the fire of 
divine truth, and love, and power ; filled with the 
Holy Ghost, the spirit of truth, love, and power. 
Such a Church is a burning fire, and shining 
light in the world. 

And just such a Church as this, we expect to 
see, when the executive judgment day, described 
in the previous chapter, has reaped the Harvest 
of the Earth, and gathered the clusters of the Vine 
of the Earth, and cast them into the wine-press 



of the wrath of God. Then we shall see them 
that have gotten the victory over the Beast, and 
over his image ; and over his mark, and over the 
nuniber of his name, stand on the sea of glass, 
having the harps of God! To stand on the sea 
of glass, is to enjoy the privileges, dignity, and 
glory of this high, and holy, and joyful heritage 
of God's people, in this Millennial Church. 

[Having the harps of God] — Harps forever in 
tune, time, and harmony, plaj'ed by hands which 
shall never hang down with sorrow, or hang their 
harps upon the willows of affliction, because they 
have gotten the victory over all their oppressors. 
[The Beast] — he is the Pope at Borne ; his image, 
the men of great sins ; his mark, a Papal Cor- 
poration, the number of his name — he is the 
Antichrist — each are 666. 

[Y. 3. And they sing the song of Moses the 
servant of God, and the song of the Lamb, say- 
ing, Great and marvelous are thy works, Lord 
God Almighty ; just and true are thy ways, thou 
King of saints] — The song of triumph sung by 
the host of God's redeemed people, after they 
came through the Bed Sea, was inspired by 
Christ, and given to the people by Moses. It is 
but one song, inspired by Christ, and given by 
Moses, and therefore called the Song of Moses, 
the servant of God, and the Song of the Lamb. 
And this song, in all its spirit and import, will 
be sung by the triumphant host of the Bedeemed, 
from the Egypt of this world, when the Bed Sea 
of persecution shall be dried up, and our last 
enemy, after our last conflict is over, shall be 
cast into the Sea of Fire, at the executive judg- 
ment day, as Pharaoh and all his host were cast 
into the Bed Sea, to arise no more at all to afflict 
the people of God, whether Israelites or Chris- 
tians. 

[Saying, Great and marvelous are thy works, 
Lord God Almighty] — God's works, in the des- 
truction of his enemies, as to the time, the man- 
ner, and the means, are great and marvelous — 
great as to the time, when most needed ; and mar- 
velous as to the manner — suddenly, in a moment, 
when they were perfectly helpless — and as to the 
means, his own omnipotent power through na- 
tural causes, which they can not gainsay nor re- 
sist. O, my God, may I not be found among 
thine enemies ! 

[Just and true are thy ways, thou King of 
saints] — Just in all thy judgments against all the 
workers of iniquity ; and true in all thy promises 

( 303) 



304 



ANNOTATIONS. — CHAPTER XV. 



of grace and providence to thy people, showing 
thyself to be King of saints ; enacting all their 
laws, supplying abundantl}' all their wants, and 
defending, protecting, and saving them; but 
miserably destroying all their enemies in thine 
appointed time, manner, and means, which shall 
most redound to thy glory, and to the good of 
thy people, and the peace of thy kingdom forever 
and ever. Therefore, when we thus consider the 
character and attributes of Jehovah, we see that 
in every step he takes in grace or providence, it is 
in power, justice, and truth ; and that his power 
enables him always to work according to his wise 
and holy will, in fulfilling his promises to his 
people, and performing his threatenings against 
his enemies. 

[V. L Who shall not fear thee, O Lord, 
and glorify thy name ? for thou only art holy : 
for all nations shall come and worship before 
thee ; for thy judgments are made manifest] — Thy 
power, glory, and kingdom. For thou only art 
holy — for thy kingdom, power, and works are all 
holy ; for thou hast destroyed all that destroyed 
the earth, and laid waste their heritage ; for thou 
hast cut off the harvest and the vintage of the 
earth. Therefore, all nations shall come and 
worship before thee : " And the Lord shall be 
Icing over all the earth / in that day shall there 
be one Lord and his name one.'''' — Zech. xiv : 8. 
For all other kings and kingdoms shall be de- 
stroyed, and Jesus Christ shall be king over all 
the earth ; for thy judgments are made manifest ; 
both the probative and executive judgments are 
everywhere manifest, and therefore the nations 
fear God, and keep his commandments. 

[V. 5. And after that I looked, and beheld the 
Temple of the Tabernacle of the Testimony in 
Heaven was opened] — After the Executive Judg- 
ment day was passed, by which the Harvest and 
Vine of the Earth were gathered out of the way, 
bo as not to disturb the peaceful times of the people 
of God, the Temple of the Tabernacle of the Testi- 
mony in heaven was opened ; by which I under- 
stand the Holy City or sanctuary, which was trod- 
den down, will be restored to its ancient order, 
beauty, and glory ; that the true Temple service 
will be re-opened ; the woman will then come out 
of the wilderness the second time, and bring with 
her the pure "Word of God, symbolized by the 
Tabernacle ; because, like the Tabernacle, it con- 
tains the Testimony of the two witnesses. 

The first Tabernacle contained the Testimony ; 
namely, The Two Tables ; Aaron's Rod ; the 
Pot of Manna ; the Holy Anointing Oil, etc.; and 
were the symbols of heavenly things and things 
pertaining to the Gospel dispensation ; all bearing 
testimony to the truth, grace, and providence of 
God, in behalf of his word, his institutions, and 



his long-oppressed people. When this Temple is 
thus opened, God will gather his ancient people 
from among the nations, as he hath foretold by 
his ancient prophets ; and Jews and Christians 
shall be onefold under one shepherd. O ! how I 
long to see that day, when there shall be nothing 
left to hurt, offend, or destroy, in all the holy 
mountain of the Lord ! 

[V. 6. And the Seven Angels came out of the 
Temple, having the seven Plagues, clothed in pure 
and white linen, and having their breasts girded 
with golden girdles] — These Angels came out of 
the Temple, evincing their attention to the service 
of God, and that they poured out these plagues 
upon the earth, whenever and wherever he directed 
them. They were clothed in pure and white 
linen — the emblems of their purity of motives, 
and innocence of conduct / which are the only 
robes that can secure eternal protection even to 
angels. Their habiliments were those of the holy 
priesthood, and were uniform with that of the 
High Priest of our profession, as described in the 
first chapter of this book. 

[Y. 7. And one of the four Beasts gave unto 
the Seven Angels seven golden vials full of the 
wrath of God, who liveth forever and ever] — In 
our notes on the fourth chapter, the first and last 
place where the four Beasts are mentioned till 
now, we gave it as our opinion, that these four 
Beasts symbolize the four classes of mankind, and 
the four characters of government which would ex- 
ist from the giving of this Revelation to the end of 
this dispensation. I apprehend, that this Beast is 
symbolized by the Man ; for by man, who has 
given such frequent occasions for God's disappro- 
bation, wrath has been treasured up against the day 
of wrath, and the day of heaven's righteous retribu- 
tion ; and therefore it will be but a small matter for 
the Almighty to recompense tribulation to his ad- 
versaries, for all times are his, past, present, and 
future ; for he liveth forever and ever. Therefore, 
the wicked shall be driven away in his wickedness, 
and the finally impenitent shall not go unpunished, 
for God will not acquit any who are thus guilty. 

[Y. 8. And the Temple was filled with smoke, 
from the glory of God, and from his power ; and 
no man was able to enter into the Temple till the 
seven Plagues of the seven Angels were fulfilled] — 
The smoke metaphorically represents the evidence 
of the glory of God in his Temple, and the evi- 
dence of his power in saving those who trust in 
him, and destroying those who despise the riches of 
his grace ; which filled the temple so that little or no 
evidence was apparent that he had any dominion 
on earth. It seemed as if God had gone up on 
high ; that for a time he had left the earth to the 
children of men ; and that Satan ruled in the 
kingdoms of the world. 



ANNOTATIONS 



,— CHAPTER XV. 



305 



But as soon as the seven Angels fulfill their 
mission, and the seventh Plague has scourged the 
earth, and purified the Air, and men have learned 
implicit obedience by the things which they have 
suffered from their old adversary the Devil, and 
his emissaries ; then shall the Lord come suddenly 
to his Temple, and the evidence of glory, and 
power, and dominion shall appear in his Temple ; 
and from sea to sea ; and from the rivers to the 
ends of the earth ; and all nations shall come and 
worship before him ; for his judgments are made 
manifest : for it is now seen that his Kingdom 
ruleth over all. 

We will close our observations on this chapter 
by a brief quotation from the learned Calmet : 
" When the High Priest entered the Holy of Ho- 
lies, and the ordinary priest into the holy place, 
they always carried with them a great deal of 
smoking incense, which filled those places with 
smoke and darkness ; which prevented them from 
considering too attentively, the parts and orna- 

39 



ments of those holy places, and thus served to 
produce an air of majesty in the Temple, which 
none dared to approach without the deepest rev- 
erence." 

This was designed, no doubt, to symbolize the 
Invisible Majesty of Him who covereth himself 
with darkness, and his pavilion round about him 
is dark waters, and thick clouds of the sky ; and 
none by searching can find out God to perfection ; 
for at most we can know but a part of his ways. 
At the dedication of the ancient Tabernacle and 
Temple, they were filled with a cloud of smoke, 
which rendered invisible the Divine Majesty. 

God moves in a mysterious way, 

His wonders to perform ; 
He plants his footsteps in the sea 

And rides upon the storm ; 
Deep in unfathomable mines 

Of never-failing skill, 
He treasures up his wise designs, 

And works his sovereign will. 



306 



THE VOICE OP THE PROPHETS. 



REVELATION. 

CHAPTER XVI. 

2 The angels pour out the vials full of wrath. 6 The 
plagues that follow thereupon. 15 Christ cometh as 
a thief. Blessed are they that watch. 

1 . And I heard a great voice out of the temple, 
saying to the seven angels, Go your ways, and 
pour out the vials of the wrath of God upon the 
earth. 

2. And the first went, and poured out his 
vial upon the earth ; and there fell a noisome 
and grievous sore upon the men which had the 
mark of the beast, and upon them which wor- 
shiped his image. 

3. And the second angel poured out his vial 
upon the sea ; and it became as the blood of a 
dead man ; and every living soul died in the sea. 

4. And the third angel poured out his vial 
upon the rivers and fountains of waters : and 
they became blood. 

5. And I heard the angel of the waters say, 
Thou art righteous, Lord, which art, and 
wast, and shalt be, because thou hast judged thus. 

6. For they have shed the blood of saints 
and prophets, and thou hast given them blood 
to drink ; for they are worthy. 

7. And I heard another out of the altar say, 
Even so, Lord God Almighty, true and righteous 
are thy judgments. 

8. And the fourth angel poured out his vial 
upon the sun ; and power was given unto him to 
scorch men with fire. 

9. And men were scorched with great heat, 
and blasphemed the name of God, which hath 
power over these plagues : and they repented 
not to give him glory. 

10. And the fifth angel poured out his vial 
upon the seat of the beast; and his kingdom 
was full of darkness; and they gnawed their 
tongues for pain, 

11. And blasphemed the God of heaven, 
because of their pains and their sores, and 
repented not of their deeds. 

12. And the sixth angel poured out his vial 
upon the great river Euphrates ; and the water 
thereof was dried up, that the way of the kings 
of the east might be prepared. 

13. And I saw three unclean spirits like 
frogs come out of the mouth of the dragon, and 
out of the mouth of the beast, and out of the 
mouth of the false prophet. 



COLLATERAL SCRIPTURES. 

(V. 2.) And the Lord said unto Moses and 
unto Aaron, Take to you handfuls of ashes of 
the furnace, and let Moses sprinkle it toward the 
heaven in the sight of Pharaoh. And it shall 
become small dust in all the land of Egypt, and 
shall be a boil breaking forth with blains upon 
man and upon beast, throughout all the land of 
Egypt. And they took ashes of the furnace, 
and stood before Pharaoh ; and Moses sprinkled 
it up toward heaven : and it became a boil 
breaking forth iviih blains upon man and upon 
beast. And the magicians could not stand be- 
fore Moses because of the boils; for the boil 
was upon the magicians, and upon all the Egyp- 
tians. — Ex. ix: 8-11. 

(V. 3.) Then Daniel answered and said before 
the king, Let thy gifts be to thyself, and give thy 
rewards to another ; yet I will read the writing 
unto the king, and make known to him the inter- 
pretation. thou king, the most high God 
gave Nebuchadnezzar thy father a kingdom, 
and majesty, and glory, and honor. And, for 
the majesty that he gave him, all people, nations, 
and languages, trembled and feared before him : 
whom he would he slew, and whom he would he 
kept alive, and whom he would he set up, and 
whom he would he put down. But when his 
heart was lifted up, and his mind hardened in 
pride, he was deposed from his kingly throne, 
and they took his glory from him : and he was 
driven from the sons of men ; and his heart was 
made like the beasts, and his dwelling ivas with 
the wild asses; they fed him with grass like 
oxen, and his body was wet with the dew of 
heaven ; till he knew that the most high God 
ruled in the kingdom of men, and that he ap- 
pointeth over it whomsoever he will. And thou 
his son, Belshazzar, hast not humbled thy 
heart, though thou knewest all this ; But hast 
lifted up thyself against the Lord of heaven ; 
and they have brought the vessels of his house 
before thee, and thou and thy lords, thy wives 
and thy concubines, have drunk wine in them ; 
and thou hast praised the gods of silver and 
gold, of brass, iron, wood, and stone, which see 
not, nor hear, nor know : and the God in whose 
hand thy breath is, and whose are all thy ways, 
hast thou not glorified. Then was the part of 
the hand sent from him ; and this writing was 
written. — Dan. v : 8-24. 



THE VOICE OF 

COLLATERAL SCRIFTITRES. 

(V. G.) But thus saith the Lord, Even the 
captives of the mighty shall be taken away, and 
the prey of the terrible shall be delivered : for 
I will contend with him that contendeth with 
thee, and I will save thy children. And I will 
feed them that oppress thee with their own 
flesh ; and they shall be drunken with their own 
blood, as with sweet wine: and all flesh shall 
know that I the Lord am thy Saviour, and thy 
Redeemer,- the Mighty One of Jacob. — Isa. 
Sdix: 25-26. 

If I whet my glittering sword, and mine hand 
take hold on judgment, I will render vengeance 
to mine enemies, and will reward them that hate 
me. I will make mine arrows drunk with 
blood, and my sword shall devour flesh ; and that 
with the blood of the slain and of the captives, 
from the beginning of revenges upon the enemy. 
Rejoice, ye nations, with his people ; for he 
will avenge the blood of his servants, and will 
render vengeance to his adversaries, and will be 
merciful unto his land, and to his people. — Deut. 
xxxii : 41-43. 

(V. 12.) Keep silence before me, islands ; 
and let the people renew their strength : let them 
come near, then let them speak ; let us come 
near together to judgment. Who raised up the 
righteous man from the east, called him to his 
foot, gave the nations before him, and made him 
rule over kings ? he gave them as the dust to 
his sword, and as driven stubble to his bow. He 
pursued them, and passed safely ; even by the 
way that he had not gone with his feet. Who 
hath wrought and done it, calling the genera- 
tions from the beginning ? I the Lord, the first, 
and with the last ; I am he. — Isa. xli : 1-4. 

Call together the archers against Babylon : 
all ye that bend the bow, camp against it round 
about : let none thereof escape : recompense 
her according to her work ; according to all that 
she hath done do unto her : for she hath been 
proud against the Lord, against the Holy One 
of Israel. Therefore shall the young men fall 
in the streets, and all her men of war shall be 
cut off in that day, saith the Lord. Behold, I 
am against thee, thou most proud, saith the 
Lord God of hosts : for thy day is come, the 
time that I will visit thee. And the most proud 
shall stumble and fall, and none shall raise him 



THE PROPHETS. 397 

COLLATERAL SCRirTURES. 

up : and I will kindle a fire in his cities, and it 
shall devour all round about him. Thus saith 
the Lord of hosts, The children of Israel and 
the children of Judah ivere oppressed together ; 
and all that took them captives held them fast ; 
they refused to let them go. Their Redeemer 
is strong ; the Lord of hosts is his name ; he 
shall thoroughly plead their cause, that he may 
give rest to the land, and disquiet the inhabit- 
ants of Babylon. A sword is upon the Chal- 
deans, saith the Lord, and upon the inhabitants 
of Babylon, and upon her princes, and upon her 
wise men. A sword is upon the liars ; and they 
shall dote : a sword is upon her mighty men ; 
and they shall be dismayed. A sword is upon 
their horses, and upon their chariots, and upon 
all the mingled people that are in the midst of 
her ; and they shall become as women : a sword 
is upon her treasures; and they shall be robbed. 
A drought is upon her waters ; and they shall 
be dried up : for it is the land of graven ima- 
ges, and they are mad upon their idols. There- 
fore the wild beasts of the desert, with the wild 
beasts of the islands, shall dwell there, and the 
owls shall dwell therein : and it shall be no more 
inhabited forever ; neither shall it be dwelt in 
from generation to generation. As God over- 
threw Sodom and Gomorrah, and the neighbor 
cities thereof, saith the Lord ; so shall no man 
abide there, neither shall any son of man dwell 
therein.— Jer. 1: 29-40. 

The violence done to me and to my flesh be 
upon Babylon, shall the inhabitant of Zion say ; 
and my blood upon the inhabitants of Chaldea, 
shall Jerusalem say. Therefore thus saith the 
Lord, Behold, I will plead thy cause, and take 
vengeance for thee ; and I will dry up her sea, 
and make her springs dry, And Babylon shall 
become heaps, a dwelling-place for dragons, 
an astonishment, and a hissing, without an in- 
habitant. They shall roar together like lions : 
they shall yell as lions' whelps. In their heat 
I will make their feasts, and I will make them 
drunken, that they may rejoice, and sleep a per- 
petual sleep, and not wake, saith the Lord. I 
will bring them down like lambs to the slaugh- 
ter, like rams with he-goats. How is Sheshach 
taken ! and how is the praise of the whole earth 
surprised ! how is Babylon become an astonish- 



308 THE VOICE OF 

REVELATION. 

14. For they are the spirits of devils, work- 
ing miracles, which go forth unto the kings of 
the earth, and of the whole world, to gather 
them to the battle of that great day of God 
Almighty. 

15. Behold, I come as a thief. Blessed is 
he that watcheth, and keepeth his garments, lest 
he walk naked, and they see his shame. 

16. And he gathered them together into a 
place called in the Hebrew tongue Armageddon. 

17. And the seventh angel poured out his 
vial into the air ; and there came a great voice 
out of the temple of heaven, from the throne, 
saying, It is done. 

18. And there were voices, and thunders, 
and lightnings ; and there was a great earth- 
quake, such as was not since men were upon 
the earth, so mighty an earthquake, and so 
great. 

19. And the great city, was divided into 
three parts, and the cities of the nations fell ; 
and great Babylon came in remembrance before 
God, to give unto her the cup of the wine 
of the fierceness of his wrath. 

20. And every island fled away, and the 
mountains were not found. 

21. And there fell upon men a great hail 
out of heaven, every stone about the weight of 
a talent : and men blasphemed God because of 
the plague of the hail; for the plague thereof 
was exceeding great. 



COLLATERAL SCRIPTURES. 

ment among the nations ! The sea is come up 
upon Babylon ; she is covered with the multi- 
tude of the waves thereof. Her cities are a 
desolation, a dry land, and a wilderness, a land 
wherein no man dwelleth, neither doth any son 
of man pass thereby. And I will punish Bel 
in Babylon ; and I will bring forth out of his 
mouth that which he hath swallowed up : and 
the nations shall not flow together any more 
unto him ; yea, the wall of Babylon shall fall. 
My people, go ye out of the midst of her, and 
deliver ye every man his soul from the fierce 
anger of the Lord. And lest your heart faint, 
and ye fear for the rumor that shall be heard in 
the land : a rumor shall both come one year, 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

and after that in another year shall come a 
rumor, and violence in the land, ruler against 
ruler. Therefore, behold, the days come that I 
will do judgment upon the graven images of 
Babylon : and her whole land shall be confound- 
ed, and all her slain shall fall in the midst of her. 
Then the heaven and the earth, and all that is 
therein, shall sing for Babylon : for the spoilers 
shall come unto her from the north, saith the 
Lord. As Babylon hath caused the slain of 
Israel to fall, so at Babylon shall fall all the 
slain of all the earth. Ye that have escaped 
the sword, go away, stand not still : remember 
the Lord afar off, and let Jerusalem come into 
your mind. — Jer. li : 35-50. 

(V. 14.) Now the Spirit speaketh expressly, 
that in the latter times some shall depart from 
the faith, giving heed to seducing spirits, and 
doctrines of devils ; Speaking lies in hypocrisy ; 
having their conscience seared with a hot iron ; 
Forbidding to marry, and commanding to ab- 
stain from meats, which God hath created to be 
received with thanksgiving of them which be- 
lieve and know the truth. For every creature 
of God is good, and nothing to be refused, if it 
be received with thanksgiving : For it is sancti- 
fied by the word of God and prayer. If thou 
put the brethren in remembrance of these 
things, thou shalt be a good minister of Jesus 
Christ, nourished up in the words of faith, and 
of good doctrine, whereunto thou hast attained. 
But refuse profane and old wives' fables, and 
exercise thyself rather unto godliness. For 
bodily exercise profiteth little ; but godliness is 
profitable unto all things, having promise of the 
life that now is, and of that which is to come. 
This is a faithful saying, and worthy of all ac- 
ceptation. For therefore we both labor and 
suffer reproach, because we trust in the living 
God, who is the Saviour of all men, especially 
of those that believe. These things command 
and teach. — 1 Tim. iv : 1-11. 

All unrighteousness is sin : and there is a 
sin not unto death. We know that whosoever 
is born of God, sinneth not; but he that is be- 
gotten of God keepeth himself, and that wicked 
one toucheth him not. And we know that we 
are of God, and the whole world lieth in wick- 
edness. — 1 John y : 17-19. 



THE VOICE OP THE PROPHETS. 



309 



COLLATERAL SCRIPTURES. 

Now we beseech you, brethren, by the com- 
ing of our Lord Jesus Christ, and by our 
gathering together unto him, That ye be not 
soon shaken in mind, or be troubled, neither by 
spirit, nor by word, nor by letter as from us, as 
that the day of Christ is at hand. Let no man 
deceive you by any means : for that day shall 
not come, except there come a falling away first, 
and that man of sin be revealed, the son of 
perdition ; Who opposeth and exalteth himself 
above all that is called God, or that is wor- 
shiped ; so that he as God sitteth in the temple 
of God, showing himself that he is God. Re- 
member ye not, that, when I was yet with you, 
I told you these things ? And now ye know 
what withholdeth that he might be revealed in 
his time. For the mystery of iniquity doth 
already work : only he who now letteth will let, 
until he be taken out of the way. And then 
shall that Wicked be revealed, whom the Lord 
shall consume with the spirit of his mouth, and 
shall destroy with the brightness of his coming : 
Even him, whose coming is after the working 
of Satan, with all power and signs and lying 
wonders, And with all deceivableness of un- 
righteousness in them that perish ; because 
they received not the love of the truth, that 
they might be saved. And for this cause God 
shall send them strong delusion, that they 
should believe a lie : That they all might be 
damned who believed not the truth, but had 
pleasure in unrighteousness — 2 Thess. ii : 1-12. 

(V. 15.) Let your loins be girded about, 
and your lights burning; And ye yourselves 
like unto men that wait for their lord, when he 
will return from the wedding; that when he 
cometh and knocketh, they may open unto him 
immediately. Blessed are those servants whom 
the lord, when he cometh, shall find watching : 
verily I say unto you, That he shall gird him- 
self, and make them to sit down to meat, and 
will come forth to serve them. And if he shall 
come in the second watch, or come in the third 
watch, and find them so, blessed are those serv- 
ants. And this know, that if the good man 
of the house had known what hour the thief 
would come, he would have watched, and not 
have suffered his house to be broken through. 
Be ye therefore ready also ; for the Son of man 



COLLATERAL SCRIFTURES. 

cometh at an hour when ye think not. — Luke 
xii: 35-40. 

Watch therefore ; for ye know not what hour 
your Lord doth come. But know this, that if 
the good man of the house had known in what 
watch the thief would come, he would have 
watched, and not have suffered his house to be 
broken up. Therefore be ye also ready : for in 
such an hour as ye think not the Son of man 
cometh. Who then is a faithful and wise serv- 
ant, whom his lord hath made ruler over his 
household, to give them meat in due season? 
Blessed is that servant whom his lord, when he 
cometh, shall find so doing. Verily I say unto 
you, That he shall make him ruler over all his 
goods. But and if that evil servant shall say 
in his heart, My lord delayeth his coming; 
And shall begin to smite his fellow-servants, and 
to eat and drink with the drunken ; The lord 
of that servant shall come in a day when he 
looketh not for him, and in an hour that he is 
not aware of, And shall cut him asunder, and 
appoint him his portion with the hypocrites : 
there shall be weeping and gnashing of teeth. — 
Matt, xxiv: 42-51. 

But of the times and the seasons, brethren, 
ye have no need that I write unto you. For 
yourselves know perfectly that the day of the 
Lord so cometh as a thief in the night. For 
when they shall say, Peace and safety; then 
sudden destruction cometh upon them, as travail 
upon a woman with child ; and they shall not 
escape. But ye, brethren, are not in darkness, 
that that day should overtake you as a thief. 
Ye are all the children of light, and the children 
of the day : we are not of the night, nor of dark- 
ness. Therefore let us not sleep, as do others ; 
but let us watch and be sober. For they that 
sleep, sleep in the night ; and they that be drunk- 
en, are drunken in the night. But let us who are 
of the day, be sober, putting on the breast-plate • 
of faith and love ; and for a helmet, the hope 
of salvation. 

But the day of the Lord will come as a thief 
in the night; in the which the heavens shall 
pass away with a great noise, and the elements 
shall melt with fervent heat; the earth also, 
and the works that are therein, shall be burnt 
up. Seeing then that all these things shall be 



310 



THE VOICE OF THE PKOPHETS. 



COLLATERAL SCRIPTURES. 

dissolved, what manner of persons ought ye to be 
in all holy conversation and godliness. Looking 
for and hasting unto the coming of the day of 
God, wherein the heavens, being on fire, shall be 
dissolved, and the elements shall melt with fervent 
heat ? Nevertheless we, according to his prom- 
ise, look for new heavens and a new earth, where- 
in dwelleth righteousness. — 2 Peter iii: 10-13. 

(V. 19.) Awake, awake, stand up, Jerusa- 
lem, which hast drunk at the hand of the Lord 
the cup of his fury ; thou hast drunken the dregs 
of the cup of trembling, and wrung them out. 
There is none to guide her among all the sons 
whom she hath brought forth ; neither is there 
any that taketh her by the hand of all the sons 
that she hath brought up. These two things are 
come unto thee; who shall be sorry for thee? 
desolation, and destruction, and the famine and 
the sword : by whom shall I comfort thee ? Thy 
sons have fainted, they lie at the head of all the 
streets, as a wild bull in a net : they are full of 
the fury of the Lord, the rebuke of thy God. 
Therefore hear now this, thou afflicted, and drunk- 
en, but not with wine : Thus saith thy Lord the 
Lord, and thy God that pleadeth the cause of 
his people, Behold, I have taken out of thine 
hand the cup of trembling, even the dregs of 
the cup of my fury ; thou shalt no more drink 
it again : But I will put it into the hand of them 
that afflict thee ; which have said to thy soul, 
Bow down, that we may go over : and thou hast 
laid thy body as the ground, and as the street, to 
them that went over. — Isa. li: 17-23. 

(V. 20-21.) And it shall come to pass, when 
seventy years are accomplished, that I will pun- 
ish the king of Babylon, and that nation, saith 
the Lord, for their iniquity, and the land of the 
Chaldeans, and will make it perpetual desolations. 
And I will bring upon that land all my words 
which I have pronounced against it, even all that 
is written in this book, which Jeremiah hath 
prophesied against all the nations. For many 
nations and great kings shall serve themselves 
of them also : and I will recompense them accord- 



COLLATERAL SCRIPTURES. 

ing to their deeds, and according to the works 
of their own hands. For thus saith the Lord 
God of Israel unto me, Take the wine-cup of 
this fury at my hand, and cause all the nations 
to whom I send thee, to drink it. And they 
shall drink, and be moved, and be mad, because 
of the sword that I will send among them. 
Then took I the cup at the Lord's hand, and 
made all the nations to drink, unto whom the 
Lord had sent me : To wit, Jerusalem, and the 
cities of Judah, and the kings thereof, and the 
princes thereof, to make them a desolation, an 
astonishment, an hissing, and a curse ; (as it 
is this day ;) Pharaoh king of Egypt, and his 
servants, and his princes, and all his people, and 
all the mingled people and all the kings of the 
land of Uz, and all the kings of the land of the 
Philistines, and Ashkelon, and Azzah, and Ek- 
ron, and the remnant of Ashdod, Edom and 
Moab, and the children of Amnion, And all the 
kings of Tyrus, and all the kings of Zidon, and 
the kings of the isles which are beyond the sea, 
Dedan, and Tema, and Buz, and all that are in 
the utmost corners, And all the kings of Arabia, 
and all the kings of the mingled people that 
dwell in the desert, And all the kings of Zimri, 
a nd all the kings of Elam, and all the kings of 
the Medes, And all the kings of the north, far 
and near, one with another, and all the king- 
doms of the world, which are upon the face of 
the earth : and the king of Sheshach shall drink 
after them. Therefore thou shalt say unto them, 
Thus saith the Lord of hosts, the God of Israel ; 
Drink ye, and be drunken, and spue, and fall, 
and rise no more, because of the sword which 
I will send among you. And it shall be, if they 
refuse to take the cup at thine hand to drink, 
then shalt thou say unto them, Thus saith the 
Lord of hosts, Ye shall certainly drink. For, lo, I 
begin to bring evil on the city which is called by 
my name, and should ye be utterly unpunished ? 
Ye shall not be unpunished : for I will call for a 
sword upon all the inhabitants of the earth, saith 
the Lord of hosts. — Jer. xxv: 12-29. 



ANNOTATIONS. 



CIIAPT 

[Y. 1. And I heard a great voice out of the 
temple Baying to the seven angels, Go your ways, 
and ponr out the vials of the wrath of God upon 
the earth] — The cloud of smoke so obscured the 
Temple, and the Invisible Majesty, that no form 
or similtude was to be seen ; and therefore all the 
Prophet could know of the Divine Majesty, was 
the great voice which he heard proceeding out of 
the Temple. 

These Seven Angels were suitably arrayed, all 
standing begirded, and ready with the vials, the 
weapons of Divine vengeance, to execute the pur- 
poses of God upon impenitent transgressors ; but 
they would do nothing until they received a posi- 
tive command from God, declared in such a way 
as not to be misnuderstood. In the manifestation 
of justice or mercy by divine agency, there must 
be a positive command, as nothing, done other- 
wise, is acceptable to God , although nothing can 
be done without the divine permission. There 
are many things which God, permits men, as 
moral agents, to perform, for which he afterward 
punishes them, which would be inconsistent with 
every sense of justice, if man was not a moral 
agent, and the subject of moral influence instead 
of physical force. Therefore, God justly pun- 
ishes men and angels for a nonconformity to, or 
transgression of, his laws ; for they might have 
done differently, although they did nothing hut 
xohat he permitted them to do. For example ; he 
commands men to keep the sabbath day holy, 
and he freely permits us to obey or disobey j and 
will accordingly reward or punish us. And so 
of all other commands. 

[V. 2. And the first went, and poured out his 
vial upon the earth ; and there fell a noisome and 
grievous sore upon the men which had the mark 
of the Beast, and upon them which worshiped 
his image.] — The first angel, in obedience to the 
Divine Majesty, whose mighty and life-giving 
voice was heard from the Temple, went and poured 
out his vial ; which symbolizes, that the wrath of 
God, which had been treasured, or stowed away 
against the day of vengeance, was now poured 
upon the earth. This vial began to be poured 
out about A. D. 1680, and was completed in 180 
years — by 1860. It was poured out upon the earth ; 
bv which we understand, political governments. 
Now if this view is correct, we must expect to 
find a complete coincidence in the teachings of 
prophecy, and the records of history, showing 
that Divine wrath has been poured out, in a very 



Ell XVI. 

special manner, upon political governments in this 
period, producing great changes in them. 

And in order that the reader may have before his 
mind all the leading facts, times, and events of 
this Revelation, we will here recapitulate, in chro- 
nological order, the periods of time implied by 
the seven Seals, the seven Trumpets, and the 
seven Vials. The time required to open the seals, 
and that period between each seal, as we have 
proved, implied sixty years. Therefore, if one seal 
imply sixty years, then 7 seals will imply 7 times 
60=120 years. We have proved that a part of 
the seventh seal period, was a period of rest ; the 
time of which it is said : And there was silence 
in heaven about the space of half an hour. 

The first trumpet, therefore, is introduced, and 
preparations begun to be made to sound it, simul- 
taneously with the seventh seal period ; and there- 
fore the first trumpet begins to sound at the end of 
the seventh seal period, A. D. 120 ; and in sounding 
occupying a period of 180 years. Therefore, if 
one trumpet occupy 180 years, seven trumpets 
will occupy 7 times 180=1260 years. Now if 
we add 420 and 1260, they will equal 1680 
years, the end of the trumpet periods, A. D. 
1680. And here, then, the vial periods begin, 
where the trumpet periods end, as we have above 
stated, and which we shall be able to establish, by 
the coincident testimony of Prophecy and History. 

We shall now attempt to show, and, to my mind, 
satisfactorily, that the term, Earth, symbolizes 
political governments. Therefore we must expect 
to find principles at work and causes anointed 
about 1620 to 1680, by Divine appointment, for 
the accomplishment of the purposes foretold by the 
Prophet. But we have already shown that causes 
began in 1620 to work out the overthrow of the 
then existing forms of ecclesiastical government, 
that this was fully effected by A. D. 1800, which 
is within the 180 years, the period of the first 
vial. It was within this period, also, about 1680, 
that causes were set to work that produced the 
free republican government of America ; by 
which it arose, and still continues superior to the 
monarchy of the Old World. 

But in order to effect all this, there fell a noi- 
some and grievous sore upon the men which had 
the mark of the Beast, and them which wor- 
shiped his image. We have already shown who 
this Beast and his image are, and shall merely 
state, that the " noisome and grievous sore," sym- 
bolizes the woeful and calamitous wars in Europe 

(311) 



312 



ANNOTATIONS. — CHAPTER XVI. 



and America, from about 16S0 to 18C0 ; which is 
180 years, the first vial period. 

Whoever wishes to maintain political govern- 
ment, whether it be that of the Beast, or his 
Image, must expect to be afflicted with noisome 
and grievous sores / for it is by war and oppres- 
sion, that any polititical government is established 
and maintained in the world ; and all such gov- 
ernments are an invasion of Divine prerogative, 
and will be utterly overthrown. 

As the characters, actions, and events of this 
first vial period, which includes 180 years, from 
1680 to 1860, are singularly important, as con- 
nected with the establishment and progress of 
political and religious liberty, and the fostering 
of free institutions, in opposition to the tyranny 
and oppression of former periods, we shall lay 
before the reader a brief outline of the history of 
this period in its regular chronological order. 
The concentrated energies of the civilized world 
seem to have been directed against the old politi- 
cal and ecclesiastical forms of government, during 
this period, and every energy has been employed 
to establish those forms of government which are 
more humane, enlightened, and liberal. There- 
fore the moral improvement of mankind, and the 
diffusion of true religion in the world, may be 
expected to advance more and more rapidly, as 
the result of the use of the means which have 
been put in operation for so important an end. 

With this period, our quotations from history 
are brought to a close. Here we bid farewell to 
the past. The boundless future is before us, and 
all its characters, actions, and events are hidden, 
except the few which are seen by the light of this 
Revelation ! The future would be entirely unknown 
to us, but for the lamp of prophetic light, which, 
in mercy to man, has been hung out in the night 
of time, to foreshow to the pilgrim that the future 
still teems with great and wonderful events, which 
shall all work together, under Providence, for his 
present and eternal good. 

"The League of Augsburg against France, 
1686 years A. C, was brought about by William, 
Prince of Orange, the inveterate enemy of Louis 
XIV. As a consequence of this, war was waged 
against France by Germany, Spain, England, and 
Holland. The French arms were, however, for 
some time successful. 

" The ascendency of France under the cele- 
brated Louis XIV, had been long feared. His war 
with Holland had betrayed his ambition. The 
splendor of his designs could not but excite the 
envy or jealousy of his neighbors, though his glory 
is greatly tarnished by the revocation of the Edict 
of Nantes, by which he lost more than 500,000 of 
his best subjects. 

"Victory attended his standard against the 



leaguers. Luxemburg defeated the Prince of 
Orange in the battles of Steenkirk and Norwin- 
den ; Noailles was victorious in Spain ; and an 
army of 100,000 French ravaged the Palatinate, 
and took many of the most important towns on 
the Rhine. This was the era of his glory. Sad 
reverses were in store for him. 

" His extensive military enterprises had been 
attended with enormous expenses. The finances 
had fallen into disorder, and the persevering ef- 
forts of his enemies obliged him to conclude the 
peace of Ryswick in 1697. The war, however, 
was soon renewed. 

" The successes of the Duke of Marlborough 
against the French, weakened, essentially, the 
power of Louis XIV, and terminated in the favor- 
able peace of Utretcht. Marlborough first distin- 
guished himself, in his victorious career, in the 
battle of Blenheim, 1704 years A. C. With him 
was associated Prince Eugene, the commander of 
the Imperial forces. 

" With the avowed object of putting the house 
of Austria in possession of the throne of Spain, 
war was declared against France and Spain, by 
England, Holland, and the empire. Louis had 
passed his prime, and lost his greatest ministers 
and generals ; while the armies of his enemie3 
were commanded by the ablest generals of the 
age, and supported by the treasures of the united 
powers. 

" The war was carried on with manifest advan- 
tage on the part of the allies. The battle of Blen- 
heim cost the French 20,000 men. By land and 
by sea the allies were victorious. Marlborough 
gained, beside the battle of Blenheim, those of 
Ramilies, Oudenarde, and Malplaquet. One or 
two victories, on the part of the French and Span- 
ish, prevented Philip, king of Spain, from aban- 
doning his possessions in Europe. 

" Louis sued for peace, and even proposed very 
humiliating terms ; but as they were rejected, and. 
the inhuman condition of dethroning his grand- 
son, Philip, was insisted on, he made one more 
desperate effort in battle, in which he was so far 
successful as to preserve Philip on the throne. 

" The change in Queen Anne's cabinet gave 
facilities to propositions for peace, in which the 
English and Dutch secured many valuable acqui- 
sitions. 

"The battled of Pultowa, which was gained by 
Peter the Great over Charles XII, of Sweden, 
was fought June 30, 1709 years A. C. This 
battle decided the fate of Russia, Sweden, and 
Poland. The army of Charles was nearly all 
destroyed. Here he was effectually checked in 
that career of conquest which alarmed all Europe. 

" Charles XII, of Sweden, was one of the 
bravest and most eccentric of mankind. His 



ANNOTATIONS. — CHAPTER XVI. 



313 



dominions wore attacked on throe sides, by Russia, 
Poland, and Denmark ; and he, although then 
only a boy of seventeen years, successively took 
the field against, these powers, and signally de- 
feated them. Poland he humbled in the dust. 

"A negotiation having been begun by the 
Czar, Charles abruptly terminated it, and declared 
that he would negotiate only at Moscow. The 
rigor of a Russian winter prepared his army for the 
defeat which it so terribly received at Pultowa. 

" Augustus, whom Charles had previously de- 
posed, was restored to the throne of Poland, and 
the Czar took possession of Finland and Livonia. 
Charles fled into the Turkish dominions, where 
his conduct seemed the result of frenzy, rather 
than that of a calculating warrior. 

DISTINGUISHED CHARACTERS IN THIS PERIOD. 

Galileo was born at Florence in 1564. His 
discoveries in astronomy exposed him to the big- 
otry and malice of the Inquisition. They obliged 
him to renounce his opinions, and imprisoned 
him nearly twenty years ! In these days we can 
hardly credit such stupidity and wickeduess on 
the part of the Court of Rome. Galileo died in 
1642. 

Shakspeare was born in 1564. He died in 
1616, aged 52 years. He was the greatest orna- 
ment of the English theater, although his occa- 
sional grossness and licentiousness are by no 
means to be approved. He painted life and na- 
ture to perfection. His plays still keep possession 
of the stage. 

The surname of Cervantes is Saavedra, but he 
is better known by his first name. He was born 
at Madrid, 1549. He was for some time a sol- 
dier, and lost his arm in the battle of Lepanto. 
In 1574 he was taken by a Barbary corsair and 
carried to Algiers, where he endured, for five 
years and a half, all the horrors of captivity, till 
ransomed by the religious society of Redemption. 
On his return to Spain, he wrote comedies and 
tragedies, but though his pieces were acted with 
applause at Madrid, he pined in poverty, and at 
last found himself in a prison. There he wrote 
his immortal work, Don Quixote, a strong and 
pleasant satire on the books of knight-errantry, 
then so fashionable in Spain. He died in 1616. 

Bacon was born in 1561. He unfolded an ex- 
traordinay capacity when a child, and though, by 
the various offices to which he was successively 
raised, he had an uncommon share of public busi- 
ness, still he found time to cultivate and advance 
the sciences. His works confer honor on the hu- 
man mind. He died in 1626. 

Grotius was eminent as a lawyer, philosopher, 
mathematician, historian, political, and poetical 
writer. His chief works are : " Treatise of the 
40 



Truth of the Christian Religion," and " Treatise 
of the Rights of War and Peace." He was born 
at Delft in 1583, and died in 1645. 

Pascal excelled in mathematics, as well as in 
philosophy and theology. His birth took place 
in 1623, and his death in 1662. He wrote the 
"Provincial Letters," published in 1656, which 
have been translated into several languages. 

Milton was born in London, in 1608. He died 
of the gout, in 1674. He wrote many superior 
poems, but his Paradise Lost has immortalized his 
name. He was also a political writer of great 
eminence. He passed through various scenes of 
life, and finally became poor and blind. 

Corneille was born at Rouen, in 1606, and died 
in 1684. His works have been often printed, and 
consist of thirty comedies and tragedies. He lived 
in the Augustan age of French literature. He 
excelled in the sublime. 

In the space of twenty-five years, Dryden pro- 
duced twenty-seven plays, beside his other nu- 
merous poetical writings. He is licentious as a 
writer, though his morals are said to have been 
correct. He excelled in most of the kinds of 
writing which he undertook. He was born in 
1631, and died in 1701. 

English literature can boast of few greater 
names than that of Locke. He was born in 1632, 
and died in 1704. He has acquired immortality 
by his " Essay on the Human Understanding." 
The latter years of his life he devoted chiefly to 
religious retirement, and to the writing of works 
on theology. 

Though more eminent as a philosopher and 
mathematician, Leibnitz was not unknown as a 
statesman, poet, and law} r er. He was born in 
1646, and died in 1716. He has acquired a great 
name by his philosophical writings. 

MISCELLANEONS OBSERVATIONS ON THIS PERIOD. 

1. The most profound researches were made in 
science, philosophy, and literature, during this 
period. The period, as such, is distinguished for 
inventive genius, originality of thought, depth of 
investigation, and solid acquisitions. 

If we include Addison and Newton, who flour- 
ished during this period, we are presented with 
an array of genius and learning, probably not 
equaled in the history of the world hitherto. 

Philosophy had been trammeled by the schools, 
till the beginning of the seventeenth century, when 
Bacon disenthralled the human mind, and taught 
the sure method of advancing knowledge, by ex- 
periment, and the observation of nature. 

The progress of philosophy was not, however, 
rapid at first. Much of theorizing and conjecture 
remained, even in Gassendi and Des Cartes. 
Newton, however, arose, toward the conclusion 



314 



ANNOTATIONS. — CHAPTER XVI. 



of this period, and completely dispelled the illu- 
sions with which youth had been infatuated for 
more than two thousand years. Numerous were 
the productions of taste and genius in all the de- 
partments of literature. Shakspeare, Milton, and 
Addison, in England ; and Corneille, Racine, and 
Pascal, in France ; produced works which will be 
as lasting as the languages in which they are 
written. 

2. The fine arts continued to be cultivated with 
success during this period. The old school of 
painting, with Raphael and Angelo at their head, 
it can not be expected, will ever be surpassed, in 
the essential perfections of the art. 

Belonging to that school, under the former part 
of the present period, were Albauo, Guerchino, 
Guido, Poussin, Rembrandt, Rubens, and other 
eminent painters. 

The art of engraving on mezzotinto, which has 
enlarged the dominion of the fine arts, was an 
invention of this period. Prince Rupert, in 1650, 
was its author. It is characterized by a softness 
equal to that of the pencil. 

Many inventions, connected with the advance- 
ment of the sciences, are dated from this era ; as, 
for instance, the thermometer, the air-pump, the 
barometer, the micrometer, etc. 

The useful, and mechanic arts, also, were greatly 
multiplied during the period under review. Hun- 
dreds of conveniences and luxuries, which were 
unknown to antiquity, sprang into use ; though 
many others, which distinguish modern times, 
owe their origin to the genius of the early part of 
this periods. 

3. The spirit of commerce and navigation was 
greatly excited and fanned in the seventeenth cen- 
tury. Connected with this, was the spirit of ad- 
venture and settlement in distant regions, partic- 
ularly those of the American continent. Almost 
every considerable part of this continent was col- 
onized during this and the latter part of the pre- 
ceding period. 

The central and southern parts of the Atlantic 
coast of America were all settled within the com- 
pass of the seventeenth century. The fathers of 
the United States were generally driven to these 
regions by the persecutions which more or less 
then prevailed in Europe, on account of relig- 
ion. 

The circumnavigators of the globe, during this 
era, were, among the English, Cowley, Dampier, 
and Cooke ; among the Dutch, Le Maire, and 
Tasman ; among the Spanish, Quiros. 

4. Much was done to advance the interest of 
religion in the form in which it is professed by 
the Catholics ; though it was done generally in a 
very unjustifiable manner, especially by the Jesu- 
its. In 1622 was founded, at Rome, the cele- 



brated college "De Propaganda Fide," which was 
endowed with the most ample revenues. 

Other institutions of a similar kind were also 
founded ; and from them, a great number of mis- 
sionaries were sent forth, to different parts of the 
world, to propagate the Roman faith. The relig- 
ious orders which chiefly distinguished themselves 
in these missions were the Jesuits, the Domini- 
cans, the Franciscans, and the Capuchins. 

Many of the Protestant princes, from their pecu- 
liar situation, could do but little in spreading the 
Gospel. The English and Dutch, who were more 
favorably situated, made some efficient and suc- 
cessful attempts. The Puritans, who settled 
New-England, not only carried Christianity into 
their own societies, but propagated it with some 
success among the Indians. Mayhew, Shepard, 
and Elliott, particularly the last, distinguished 
themselves in this most benevolent enterprise. 

The efforts of the Dutch were successfully 
directed to the islands of Ceylon and Formosa, the 
coast of Malabar and other Asiatic settlements, 
which they had acquired or conquered. No 
sooner, also, were they settled in the Indies, than 
they found the means of converting numbers of 
the Hindoos to the Christian faith. 

The death of Charles XII, of Sweden, which 
occurred Dec. 11th, 1718, was apparently a benefit 
to Sweden, and to Europe generally. Sweden 
gained a reformation of her government, and 
Europe was saved from the ravages which his 
ambition would have made. In besieging a Nor- 
wegian fortress, he was killed by a cannon-ball. 

The czar of Russia and the king of Denmark 
ravaged Sweden, while Charles remained in 
Turkey. Returning in disguise, he immediately 
conceived the design of wresting Norway from 
Denmark. This he soon abandoned, in conse- 
quence of failing in the outset. 

A project was then formed, in which the czar 
united with him, of dethroning George II, and 
of placing the pretender James on the throne of 
Britain. The death of Charles frustrated the 
plan, and saved Europe from confusion and blood. 

After the death of this madman (so Charles 
has been called), the arbitrary power of the Swe- 
dish sovereigns experienced a salutary limitation, 
and the states made peace with all the hostile 
powers. 

The conquest of the Mogul empire by Koidi Kan, 
took place 1739 years A. C. It was not, however, 
a complete conquest. The empire was so far 
ruined, that after that period, the viceroys ceased 
to obey the authority of the Mogul ; and India 
fell an easy prey to the English East India Com- 
pany. In taking Delhi, the capital of India, 
Kouli Kan acquired immense wealth, and com- 
mitted the most horrible excesses. 



ANNOTATIONS. — CHAPTER XVI. 



315 



Kouli Ivan, previously to his invasion of India, 
had usurped the throne of Persia. The posterity 
of Tamerlane, who established themselves in that 
country, had been supplanted by the So2)hia 
family, the last of whom was dethroned by Kouli 
Kan, who was his general. This occurred in 
1735. 

Invading India in 1739, every obstacle disap- 
peared before him, and soon reaching Delhi, he 
took possession of it, with all its treasures. Upon 
some provocation he received, he delivered the 
city to the fury of the soldiers. In about seven 
hours, one hundred and twenty thousand of the 
citizens were butchered. 

Before his return into Persia, 200,000 of the 
inhabitants had perished by his sword, and the 
loss sustained by the Mogul, in Jewels, treasures, 
etc., amounted to one hundred and twenty-five 
millions sterling, or about seven hundred and 
twenty-five millions of dollars ; more than half of 
which Kouli Kan and his soldiers carried away. 

This monster took the title of Emperor of the 
Indies, and returning into Persia, he attempted to 
change the religion, and strangled all the priests ; 
after which, in self-defense, he was murdered in 
his tent by his own officers, in 1747. 

The Oo?rfederacy of Russia, Austria, and 
France, against Frederick the Great of Prussia, 
was formed 1756 years A. O. This is called the 
"seven years' war," during which Frederick 
maintained his ground against his powerful ene- 
mies, sometimes conquering, and sometimes con- 
quered. This was an extremely sanguinary con- 
test. 

The ambition and military spirit of the Prus- 
sian monarch had become sufficiently manifest by 
the manner in which he had wrested Silesia from 
Austria, to excite the alarm of the neighboring 
states. Accordingly Russia, Austria, and France, 
concluded a treaty of defensive alliance against 
him. 

The success of the war was various. Frederick 
gained several important battles, but he lost sev- 
eral also, and his affairs at length became so 
critical, from his diminishing resources, and in- 
creasing enemies, that he began to act solely on 
the defensive. The death of the Russian Em- 
press, however, at this time, relieved him in a 
great measure. 

_ Her successor made peace with the Prussian 
king, and being joined by the Russian troops, 
with whose help he obtained an important victory, 
he was enabled to secure an honorable peace with 
all the powers with which he had been at war. 
The glory which Frederick acquired from this pro- 
tracted contest was a trifling compensation to his 
Subjects for their sufferings. 

The Dismemberment of Poland by Russia, 



Prussia, and Austria, 1772 years A. C, has been 
stigmatized as one of the most unprincipled acts 
recorded in history. The greatest part of Poland 
was at that time divided among these powers. In 
1795 they secured the remainder of it, and thus 
Poland was erased from the list of nations. 

Frederick, of Prussia, is said to have been the 
prime mover of this infamous measure. Of the 
claims set up for Poland, that of Frederick, it has 
been asserted, was best founded. But of three 
such claims it is difficult to determine which was 
best, or rather which was most iniquitous. 

Stauislaus Augustus, who had been elected by 
the intervention of Russia, was, at this time, on 
the throne of Poland. He was obliged, much 
against his wishes, to assent to the dismember- 
ment of his dominions, and to give the act the 
form of legislative sanction. 

Russia, Prussia, and Austria, completing their 
great political crime in 1795, by seizing on the 
remaining part of Poland, and expunging it from 
among independent nations, have since enjoyed 
the fruits of their robbery. At the Congress 
held at Vienna in 1815, part of Poland was 
united to the Russian empire, with the preserva- 
tion of its own constitution ; and on this event, 
Alexander, emperor of Russia, assumed the title 
of king of Poland. 

The Declaration of Independence, by the 
United States of America, was made on the 4th 
of July, 1776 years A. C. This measure, which 
was so auspicious to the interest of the United 
States, was forced upon them by the injustice and 
oppression of the mother country. The act was 
passed by the Continental Congress, assembled 
at Philadelphia, and by the people was supported 
with such spirit and success, that it was at length 
acknowledged by the nations of Europe. 

The causes of disagreement between the Colo- 
nies and Great Britain can not here be recited. 
They related principally to the subjects of revenue 
and taxation, in which the former conceived them- 
selves to be unjustly and injuriously treated. 

Opposition being made by the colonies to the 
acts of the British Parliament on this subject, 
troops were sent to America to enforce submission 
to the laws. Hostilities of course commenced. 
The first blood was spilled at Lexington, Massach • 
usetts, 19th of April, 1775. 

Previously to the Declaration of Independence, 
Congress had appointed George Washington 
Commander-in-Chief of the American armies, 
under whose virtue, talents, and bravery, the 
United States succeeded in the arduous struggle 
for liberty. 

In the height of the contest, France acknowl- 
edge the independence of the States, and brought 
aid to their cause. In 1783, a definitive treaty of 



316 



ANNOTATIONS.— CHAPTER XVI. 



peace was concluded, by which his Britannic 
Majesty acknowledged the same. 

In 1789, the government of these States was 
organized, conformably to the Federal Constitu- 
tion, and Washington was inaugurated the first 
President. With the exception of one war be- 
tween the United States and Great Britain since, 
the former have enjoyed a bright period of peace, 
happiness, and prosperity. 

The Execution of Louis XVI, King of France, 
constituted a momentous part of the French revo- 
lution. It took place 1793 years A. C, on the 
21st of January, and followed the abolition of 
monarchy in France. Louis, after being long 
detained as a state prisoner, and undergoing a 
mock trial, was brought under the guillotine, to 
the astonishment of all Europe. 

With a view to retrieve his finances, Louis 
called a National Assembly, which claimed more 
liberty than he chose to grant. The consequence 
of this was, that the Bastile^as demolished, and 
a new constitution established, on the basis of the 
equal rights of man. 

In 1790 the king swore to maintain the consti- 
tution ; but the next year he fled from Paris. In 
1792, France was invaded by the Prussians and 
Austrians, to restore the king. They were re- 
pelled. After the execution of Louis, all the kings 
in Europe leagued against France, and a most 
tragical external and internal war took place, in 
which the French performed prodigies of valor. 

A form of government was afterward settled 
by the Convention ; but the powers of Europe 
being still in league against France, and the new 
government being unsuccessful in the field, the 
executive power was, in 1799, vested in three 
Consuls, of whom the first was Napoleon Bona- 
parte. 

The energy of the government was by this 
means restored, and Bonaparte, as head of the 
nation, under the title of First Consul, having 
gained the victory of Marengo, in Italy, forced 
Austria to conclude the treaty of Luneville, in 
February, 1801 ; and concluded the treaty of 
Amiens with England in October of that j T ear ; 
thus restoring peace, for a short time, to all Eu- 
rope. 

The Crowning of Napoleon Emperor of France 
took place 1804 A. C. It was performed by the 
Pope. The next year he was crowned King of 
Italy. These and other manifestations of his 
ambition excited the disquietude of Europe, and 
were the occasion of renewed and desolating 
wars. His successes put it into his power to dis- 
pose of several European kingdoms, and to make 
his four brothers kings. 

The peace of Amiens lasted but little longer 
than one year. Great Britain, Russia, and Aus- 



tria, confederated against the French Emperor, 
with a view to restore the balance of power in 
Europe. The English met with success on the 
ocean, Lord Nelson entirely defeating the com- 
bined fleets of France and Spain at Trafalgar. 

Bonaparte, however, was entirely successful on 
land. He routed the Austrians and Russians, 
with a terrible slaughter, at Austerlitz. Pursu- 
ing his conquest with unexampled rapidity, he al- 
most annihilated the power of Prussia by the cele- 
brated battle of Jena. He gained also the battles 
of Eylau and Friedland over the Russians, and 
forced them to sue for peace. 

The French emperor was now master of all 
France, Italy, Switzerland, the Netherlands, Hol- 
land, and the greater part of Germany. One of 
his brothers he made king of Holland, another 
of Naples, and a third of Westphalia. He soon 
projected the conquest of Spain, and placed a 
fourth brother on the throne of that country. 

In this project, however, he was not successful. 
He sent his generals into Spain, and though at 
first victorious, they were at length beaten, and 
driven from the country. In this contest, the 
English, under the Duke of Wellington, distin- 
guished themselves. 

The Burning of Moscoio, the ancient capital 
of Russia, was the work of its patriotic inhabit- 
ants, who sought, by this means, the destruction 
of their French invaders. It was completely suc- 
cessful. The French, being deprived of winter 
quarters, were obliged to commence a precipitate 
and ruinous retreat. The burning of Moscow 
took place in the month of September, 1812 A. C. 

In 1812, Napoleon invaded Russia with an 
army of 500,000 veterans, commanded by able 
and experienced generals. This was the first step 
of his downfall. The Russians fought with the most 
obstinate courage, though they lost several battles. 

Moscow was taken by the French, but they took 
it a pile of ruins. Three quarters of its habita- 
tions had been burnt to the ground. Its stores 
and provisions were destroyed, and the French had 
no other alternative than to remain there without 
quarters, and without food, or to retreat. 

They chose the latter ; and history, it is believed, 
does not record so great a disaster, or a more ap- 
palling scene of suffering. The exasperated in- 
habitants, but more especially the rigors of cold 
and hunger, almost totally annihilated an army 
which presented the proudest array of human 
strength that ever one man led to battle. 

According to the Russian statement, the French, 
in their invasion of Russia, lost, in killed, more 
than 200,000 — in prisoners, nearly 210,000 — in 
cannon taken, 1131 pieces — in muskets, 100,000— 
in ammunition wagons, 27,000 — in colors and 
standards, 63 pairs. 



ANNOTATIONS. 

The Battle of Waterloo decided the fate of 
France and of Europe. It was fought on the 18th 
of June, 1815 A. 0. The French force, led by 
Napoleon in person, consisted of 150,000 men — 
that of the English and Prussians united, of 
170,000. The English were commanded by the 
Duke of Wellington — the Prussians by Prince 
Blueher. With this event ended the government 
of Napoleon. 

The disasters of the campaign in 1812, united 
Great Britain, Russia, Prussia, Austria and Swe- 
den, with a view to dethrone Bonaparte, and re- 
store liberty to the conquered states. Bonaparte 
was at first successful, but losing the battle of 
Leipsic, the allies poured in upon France from the 
north, while Wellington invaded it from the south. 

In this situation of things he renounced the 
throne of France and Italy, and was permitted to 
retire to the Island of Elba. In the meantime 
the family of the Bourbons returned to France, 
and Louis XVIII was placed on the throne. 

Bonaparte, however, soon quitting Elba, landed 
in France, and, the whole army flocking to his 
standard, he entered Paris in triumph, the royal 
family fleeing before him. This occurrence brought 
the allies again to act, and the consequence was, 
the victory of Waterloo. 

Louis was again placed on the throne, and Bo- 
naparte delivering himself up to the English, was 
sent to the Island of St. Helena, where he died 
March 5th, 1821. Europe has since enjoyed 
peace, with the exception of the struggle which 
the heroic Greeks have been making for their 
liberties, and the invasion of Spain by the French, 
in furtherance of the views of the infamous mis- 
named Holy Alliance, formed between Russia, 
Austria, Prussia, and France, against the progress 
of free institutions, until the last twelve years. 

DISTINGUISHED CHARACTERS IN THIS PEKIOD. 

Marlborough was born in Devonshire, in 1650. 
Few have rivaled him as a military commander. 
He was successful in all his engagements, and he 
fought several very important ones. He died in 
1722, and was buried in Westminster Abbey. 

Addison was more distinguished in prose than 
in poetry. He had a peculiar and matchless hu- 
mor. He wrote much and with great effect on 
the literary taste of the age. The " Spectator" is 
a monument of his genius. He was promoted 
very considerably in political life, but for this he 
was wholly unfit. His birth was in 1672, and his 
death in 1719. 

Newton was born in 1642, and died in 1727. 
The powers of his mind were almost without a 
parallel. He was withal a most diligent and pa- 
tient student. His discoveries in optics and in 
other branches of natural philosophy and the math- 



— CHAP TEE XVI. 317 

ematics are well known. His Principia and Trea- 
tise on Optics are his greatest works. 

Pope was born in 1688, and died in 1744. In 
person he was diminutive and deformed, and of 
a weakly habit. His discernment, and especially 
his judgment, were great. His poetry is charac- 
terized by a remarkable smoothness. His powers 
were unfolded at a very early period of life. 

Linnaeus was eminently devoted to natural sci- 
ence. His ardent love of it prompted him to 
make a tour of Lapland in 1732, and to traverse 
what is called the Lapland desert. After endur- 
ing great sufferings while thus employed, he re- 
turned, at the end of six months, to Upsal, at the 
university of which, at the age of thirty-four, he 
was made Professor of Physic and Botany. He 
deceased in 1778, aged 71. 

Of Chatham, as a statesman and orator, it may 
be said, that his eloquence was of the highest or- 
der. The music and compass of his voice — the 
persuasive gracefulness and irresistible force of 
his action, and the lightning glance of his eye, 
all carried conviction with his argument. He was 
born in 1708 and died in 1778. 

Litchfield was the birthplace of Johnson. In 
1709 he was born, and in 1784 he died. He has 
left imperishable memorials of his genius and 
erudition, in his Rambler and English Dictionary. 
In his morals he was correct, and in his life up- 
right, but his temperament was melancholic, and 
his fear of death excessive. 

Franklin was born at Boston in New England, 
in 1706. He was a printer by trade, but a phi- 
losopher by nature. While attending to his occu- 
pation he was advancing in science, or rather dis- 
covering it. His name became at length known, 
and by his discoveries in electricity he has ren- 
dered it immortal. He was also eminent in poli- 
tics, and served his country as an embassador to 
foreign courts. He died in 1790. 

Washington was a native of Virginia, in the 
United States, born in 1732. His death occur- 
red in 1799. Having led the armies of his 
country in the war of its independence, he retired 
to private life ; but upon the organization of the 
Federal government, he was chosen President. 
This high office he filled during two presidential 
terms. ILis private virtues were of the highest 
order, as were also his achievements in war and 
legislation. 

By virtue and genius, Coioper was equally dis- 
tinguished. He possessed a distressing diffidence, 
but his manners were conciliating and amiable. 
His character was strictly religious, and his works 
have a most useful tendency. As a letter writer, 
none have excelled him in the English tongue. A 
prolonged melancholy wore out his delicate frame, 
and he died in 1800, aged nearly seventy years. 



318 



ANNOTATIONS. — CHAPTER XVI. 



M. de Stael was the daughter of M. Necker, 
the celebrated French financier. She was born 
in Paris, in 1766, and died in 1817. She pos- 
sessed a masculine strength of mind, and was 
probably the greatest woman of her age. She 
wrote several books, which bear the impressions 
of a rich fancy, and lively, penetrating genius. 

Napoleon was the wonder of the age in which 
he lived. The Island of Corsica was the place 
of his birth. This occurred in 1769. From 
obscurity, aided by the force of his intellect, and 
by favorable circumstances, he was raised to the 
throne of France, and almost to the entire con- 
trol of Continental Europe. A series of disas- 
ters plunged him at length from his elevation, 
and he ended his days in confinement on the 
island of St. Helena, in 1821. 

MISCELLANEOUS OBSERVATIONS CONTINUED. 

The latter part of this period is perhaps less 
distinguished than the preceding, for profound 
attainments, and original works in science and 
in literature. This arises rather from the force of 
circumstances, than from any other cause. Most 
subjects of human investigation had been fore- 
stalled ; yet the improvements which have been 
made, in every department of knowledge, have 
been great. 

Discoveries have not been wanting, and where 
the genius of former ages has not exhausted 
research, research has been made. Within this 
period some sciences have been created, and 
others have been greatly advanced. By a course 
of observation, agreeably to the Baconian philoso- 
phy the great principles of chemistry, miner- 
alogy, electricity, geology, etc., have been fixed 
on a firm basis. 

The Fine Arts have been cultivated with much 
success during this period. Painters and sculp- 
tors have received a patronage worthy of their 
merits. West in painting, and Canova in sculp- 
ture, are names destined to immortality. Ameri- 
can talent has been conspicuous in the former art. 

In the Mechanic Arts, and in improvements by 
which the conveniences and comforts of life are 
extended and multiplied, this period has probably 
exceeded any other. The numerous inventions 
which are designed to aid the various branches 
of manufactures, and the application of the power 
of steam to the same and many other objects, are 
the glory of the age. 

It is calculated that in England alone, at the 
present time, the steam engines in use represent 
the power of 320,000 horses; equal to that of 
1,920,000 men, which being in fact managed by 
36,000 only, adds actually to the power of the 
population 1,884,000 men. 

Commerce and Navigation have made rapid 



advances during the last and present century. 
Of many nations, the wealth and power consist 
essentially in their means and facilities for mari- 
time war, and for navigation. 

Great Britain, with her 1000 armed vessels, 
has long ruled the ocean, and made her power to 
be felt on every shore, and on every country 
accessible by water. By means of the wealth 
derived from her amazing commerce, she was 
enabled to employ almost all Europe at one time 
against the power of Napoleon. 

The growing Navy and immense Commerce of 
the United States of America have given them a 
consideration of the highest importance among 
other nations, and enable them almost to compete 
with Great Britain herself, on her own element. 

The application of Steam to the purposes of 
navigation forms an era in its history. The 
Americans first made the application, and the 
power of steam is now extensively employed in 
propelling vessels on rivers and inland seas, both 
in Europe and America. 

The establishment and progress of free institu- 
tions have also marked the period under review. 
The independence of the American States forms 
an era in the history of the political world ; and 
it has generated a spirit among the nations which, 
sooner or later, will crumble into dust every fab- 
ric of tyranny. 

The efforts of the Holy Alliance can not always 
keep this spirit down. Light is in its nature pro- 
gressive, and light has begun to shine. France, 
during her revolution, and Spain, more recently, 
were unhappy in their efforts ; circumstances 
were not in their favor. But Greece still main- 
tains her heroic and lofty struggle, and Mexico 
and the South American States are free. 

Christianity and its heavenly influences have, 
on the whole, been more visible during this 
period, than during several that preceded it. 
This has been the fruit of the Preformation. 
Much has been the vice and flagitiousness of the 
reformed nations — much has been their unbelief ; 
and at one time the reign of infidelity seemed 
almost universal, but its reign was short-lived. 

A better spirit has succeeded it, and for the 
last thirty years the Gospel has enjoyed peculiar 
triumphs in revivals of religion, and in the propa- 
gation of its tenets among the heathen tribe3. 
Many islands of the sea have been evangelized, 
and some portions of benighted Asia and Africa. 
Civilization has followed in the train of Christi- 
anity. 

IMPORTANT EVENTS IN THIS PERIOD. 

The First Navigation of the Atlantic Ocean 
by Steam, was in the Savannah, owned by Wil- 
liam Dodd, and commanded by Captain Kogers, 



ANNOTATIONS. 



— CHAPTER XVI. 



of New York, who, in 1819, twice visited, in her, 
Europe and Asia. 

The Spread of Temperance over Great Britain 
and the United States. The Temperance Reform 
began in the United States in 1S25. Millions in 
England, Ireland, and the United States have 
signed the pledge of abstinence. A feeling is 
raised in the higher as well as humbler classes, in 
favor of Temperance, which has removed tempt- 
ation in the parlor as well as the bar-room. It 
has pervaded the classes most exposed ; has en- 
tered ships, and has reformed boatmen, — and life 
and property are thus much safer. Spirit rations 
are discontinued in the United States army and 
navy. Crime, and consequently pauperism and 
taxation, have very much diminished in conse- 
quence of the Temperance Reform. 

The Taking and Colonizing Algiers by the 
French, was in A. D. 1830. It originated in the 
wish to employ the warlike spirit that existed in 
France, so that it should not break out in civil 
revolution. 

The Revolution of Three Days, in France, 
took place at the end of July, 1830. It began at 
Paris, and resulted in the banishment of King 
Charles X, the 3d of August, 1830, who was 
obnoxious as a bigot against free religious opin- 
ions and the freedom of the press ; and in the 
elevation to the throne, August 7th, 1830, of the 
Duke of Orleans. He was cousin of Charles X, 
and took the title of Louis Philippe I, King of the 
French. He lost, by an accident, in 1811, his 
eldest son, the heir apparent to the throne. In 
1811 he caused the removal of the remains of 
Napoleon Bonaparte from St. Helena to Paris. 
The Jesuits were removed from France in 1815. 

The Asiatic Cholera in Eicrope and in North 
America. It first appeared in Sunderland, Eng- 
land, November 4th, 1831. It appeared among 
the emigrants at Quebec and Montreal, from 
Dublin, June, 1832. It broke out in New York 
city, July 1th, 1832, and spread more or less in 
the United States, from Savannah to Buffalo. A 
few cases, not amounting to an epidemic, appeared 
in England in 1815. 

The Revolution of Texas, and Declaration of 
Independence from Mexico, and its Annexation 
to the United States. The former took place in 
December, 1835, and was acknowledged by the 
United States, whence the country was mostly 
peopled, and by England and France, but not by 
Mexico. A. D. 1811-5, the House of Represent- 
atives of the United States, a treaty for the same 
having been rejected by the Senate, passed reso- 
lutions providing for its admission into the Union 
upon certain conditions ; and on the 4th of July, 
1845, a Texan Convention, called for that purpose, 
voted for such annexation. 



TJie Establishment of Steam Packets between 
America and Europe, may be regarded as effected 
the 23d of April, 1838, when there arrived, at 
New York, the British vessels "Sinus" and 
" Great Western," crossing, the one in fourteen, 
the other in sixteen days. 

The Establishment of Morse's Magnetic Tele- 
graph, by the professor, of New York, whose 
name it bears, transmits news, by means of wires 
led along the tops of upright poles, from any dis- 
tance. It has been used since 1844, from Balti- 
more to "Washington, and from Buffalo, N. Y., to 
Springfield, aud to Boston, and New York. Mov- 
ing little points, by the electricity of a magnet, it 
writes in a certain cipher plainly, and secretly, if 
wished, what is said at one end, down at the 
other, almost instantaneously. 

The Spread of Life Assurance in the United 
States, will produce advantage to the people, by 
providing, after one's death, for the families or 
creditors who depend on his personal exertions or 
limited income. For payment annually of a cer- 
tain small per centum, depending on the age of 
the person when the assurance is commenced, the 
Life Assurance Company contract to pay, on the 
decease of that person, the sum agreed upon. 

The Discovery of a Southern Continent by the 
United States Exploring Expedition, which 
sailed in 1838, has been important only as extend- 
ing our knowledge of the globe, and affording a 
fishing and hunting ground for our whalers and 
sealers. The shores are, as far as seen, that is, 
for fifteen hundred miles, rocky and covered with 
ice. 

The Turkish Attempts at adopting European 
Civilization, in Costume, Military Tactics, Hos- 
pitals, and Common Schools for the People. In 
his speech, in imitation of the European sover- 
eigns, from the throne to his vizier, 1815, the 
Sultan confesses that his reforms have not been 
entirely successful ; though he had done better 
with the military than elsewhere. He, however, 
announces his determination to persevere, and to 
found hospitals and " common public schools, as 
the only basis of the happiness of the people." 

The Establishment of a Penny Postage Sys- 
tem in Great Britain, and of Decimal low Rates 
of Postage in the United States. The effect of 
this, which was done in 1843, in Great Britain, 
the exertions of Sir R. Hill, was, that the number 
of letters, which, the year before the reduction, 
was 75,000,000 in Great Britain post-offices, last 
year was 200,000,000, and this year, 1815, is 
222,000,000. In the London district, the letters 
of the two-penny post have more than doubled 
since the reduction to one penny. The Postage 
Law of the United States, which went into oper- 
ation July 1, 1845, curtails franking, permits 



320 



ANNOTATIONS.— CHAPTER XVI. 



newspapers to go free within thirty miles of their 
place of printing, and charges on letters by weight ; 
up to half an ounce, 5 cents within 300 miles, and 
10 cents over 300 miles ; another half ounce adds 
the like rates. 

The Establishment of Railroad Communica- 
tion in the Old and in the New World, has had 
its commencement since 1820. It was used in 
mines and quarries a long time before it was 
applied to convey passengers and freights. 

The road for the granite quarries at Quincy, 
Mass., was the first in the United States, and built 
A. D. 1826. Now they are weaving an iron net- 
work of facilities, wealth and happiness, over the 
United States, France, Great Britain, Ireland, 
Holland, Austria, and Russia. The latter coun- 
try has sent to the United States for engineers to 
construct her roads, and for locomotives to run on 
them. The United States also began, in 1845, to 
make her own railroad iron, which before she 
obtained from England. 

The Establishment, in the United States, of 
Common School Libraries for the People, was 
commenced in Massachusetts, under the auspices 
of the State Board of Education. New York has 
followed Massachusetts. 

The Introduction of Penny Papers and cheap 
Literature into Great Britain and the United 
States, originated in Europe, and was introduced 
into this countrv about 1843. 

The Repeal Agitation in Ireland, is going on 
in 1845, and has for its object the repeal of the 
Union between Ireland and Great Britain, by 
which the former lost her separate Parliament. 

The Opening of Five Chinese Ports to trade 
with England, the United States and France. 
These ports are in the south-east of China, and 
were opened to England, the United States, and 
France, in 1843. 

DISTINGUISHED CHARACTERS — CONTINUED. 

.Bonaparte was probably the greatest man 
that ever lived ; of him we have spoken. 

Fulton was born at Little Britain, Penn., in 
1765, and died Feb. 24, 1815. In 1807, Mr. 
Livingston and Mr. Fulton propelled by steam, 
five miles an hour, a large boat on the Hudson. 
February 11, 1809, Mr. Fulton took out his first 
patent. 

George III died Jan. 29th, 1820, in the 
eighty-second year of his age, and the sixtieth of 
his reign, having been king longer than any other 
British monarch. 

Herschel was born in Hanover, Germany, 
1738 ; went over to England as an organist ; gave 
himself up to astronomy, and discovered a planet, 
which bears his name. He died Aug. 25, 1822. 

Byron died April 19, 1824, aged thirty-six 



years, at Missolonghi, in Greece, aiding the strug- 
gles of the Greeks for freedom from the Turks. 

Whitney, born in Connecticut, died at New 
Haven, January 8, 1825, aged 59. He was har- 
rassed by violence and law-suits, in his great in- 
vention of the Gin, which brought so many mil- 
lions annually to the Southern United States. 

Be Witt Clinton, ex-governor of New York, 
died at Albany, February 10, 1828. He carried 
through, with prophetic fortitude, against the 
most violent opposition, the canal that has made 
New York the Empire State. 

Adams and Jefferson were the great civil 
pillars of our independence and constitutional 
freedom. A singular coincidence happened on 
the Fourth of July, 1826, the anniversary of the 
independence of our nation : John Adams died 
at Quincy, Massachusetts, and Thomas Jefferson 
died the same day at Monticello, in their native 
states, just a half century after they had assisted 
in founding the nation. They were the second 
and third Presidents of the United States ; Jamea 
Monroe, fifth President of the United States, also 
died on the Fourth of July, 1831. Jefferson was 
born 1743 ; Adams 1735. 

Bavy was born at Penzance, Cornwall, Eng- 
land, 1778. He successfully applied chemistry 
to the arts, especially to agriculture ; he enabled, 
by his safety-lamp, covered by wire gauze, the 
miners to work without danger of explosion from 
gases. He died May 29, 1829. 

Walter Scott was born at Edinburgh, Scot- 
land August 15, 1771, and died September 21, 
1832. He was not only one of the first poets of 
the age, but introduced historical novel writing, 
and stands at its head. 

Gaspard Spurzheim, born near Treves, Ger- 
many, 1776, died at Boston, United States, No- 
vember 10, 1832. In conjunction with Dr. Gall 
of Germany, he founded the science of Craniology 
and Phrenology. 

Carroll was a native of Annapolis, Maryland. 
He lived to be the last of the signers of the Dec- 
laration of Independence, and to see the political 
and social happiness he had wrought. He died 
in 1832, aged ninety-six years. 

Bowditch was born in Salem, Massachusetts, 
1773, and died in Boston, March 16, 1838. He 
was the author of the Practical Navigator, that 
is guiding the vast interest of foreign commerce. 

Jackson was famous as the commander in the 
victory gained, January 8, 1815, over the British, 
who attacked New Orleans, and for the impress, 
which, in his presidential career, he left upon the 
parties of our country, and upon the mode of ad- 
ministration of its government. He died June 
8, 1845, aged seventy-eight. He was a native 
of South Carolina. 



ANNOTATIONS. — CHAPTER XVI. 



321 



La Fayette died in his native France, 1834, 
aged seventy-seven, lie assisted, as aid to Wash- 
ington, and as general, the United States in their 
Revolution ; assisted with humanity the French 
Revolution of 1793, and took a prominent part 
in the French Revolution of the Three Days in 
1831. 

The close of this period is distinguished for 
the application of the opportunities of improve- 
ment to the middle and lower classes ; for a phi- 
lanthropic aim in the exertions of leading men, 
and for bold invention and practical philosophy 
in the use of means. 

The preceding period had collected much 
learning and science, — the present, applied and 
extended it. One striking characteristic of this 
period is the combination of the means and wealth 
of many in order to accomplish what an individ- 
ual could not do alone. Joint stock and mutual 
incorporations and associations perform almost 
impossibilities, which rival in grandeur the works 
of despots ; all these have a direct tendency to 
better the condition of the great mass of the 
people. 

The means of improvement are not kept 
secret, but are freely distributed to all directly, 
and at lavish contributions of time, labor, and 
money. The despotic governments of Europe, 
instigated by the general spirit of the age, volun- 
teer political privileges and written constitutions 
to their subjects. The Czar of Russia has sought 
to abolish serfdom ; the British empire, at an ex- 
pense of $100,000,000, liberated the black slaves 
in their colonies. Prussia and France, and many 
of the United states of North America, and finally 
even Turkey itself, have established, or are es- 
tablishing, public schools, where every child shall 
be taught. Private associations have established 
libraries of useful knowledge, and have afforded 
public lectures on every subject ; the people have 
been encouraged to form art unions, lyceums, as- 
sociations, until the whole countries of England, 
Scotland, and the United States, appear to be 
grand universities. There have been established, 
newspapers for a penny, daily, — cheap pamphlet 
publications, and works published cheaply in 
numbers, in every department — science, and poli- 
tical economy, as well as fiction. 

Governments have resorted to negotiations, 
to settle differences. Several nations have sprung 
into existence; Greece has revived ; Turkey is 
becoming humanized ; Russia has improved ; the 
arts of peace have generally flourished, and Eu- 
ropean civilization has, by means of the French 
aggression, made a lodgment in Africa. The 
various states of South America are yet unsettled, 
but it is something to have attempted self-gov- 
ernment, and to have persevered so long in the 
41 



task : so it is in Central America and Mexico. 
Asia is still, portion after portion, becoming sub- 
ject to British conquest, and though we may 
deprecate the actual misery of the operation, it is 
but an eddy in the stream of amelioration. The 
Sandwich Islands have become a flourishing em- 
pire, and even passive and impenetrable China 
has been broken in upon, by the great spirit of 
social intercourse, and commercial and civil ac- 
tivity." — Blair's Outlines of Chronology ; Ro- 
bin's Outlines of History. 

[V. 3. And the second angel poured out his 
vial upon the sea ; and it became as the blood of 
a dead man ; and every living soul died in the 
sea] — This angel and the executioner of Divine 
judgment, began to pour out his vial upon the 
sea about A. D. 1860 ; by which we understand 
that God anointed and consecrated causes visible 
and invisible, to utterly destroy this sea ; which 
symbolizes a corrupt Papal Corporation, repre- 
sented otherwise as the Beast, the Great City, and 
the Vine of the Earth, as we have already noticed. 
And this vial will continue to exercise its influ- 
ence for 180 years— to A. D. 2040. 

[And it became as the blood of a dead man] — 
This emblematic sea became lifeless ; for as the 
body is dead without the blood, winch is the 
life, the medium in which life exists ; so works 
without a living faith in the all-atoning Lamb, 
are as certainly dead, as faith without works, is 
also dead. These sustain the relation of cause 
and effect toward each other ; the one can not 
exist without the other, no more than the body 
can live without the soul. Therefore, this sea fail- 
ing to receive supplies of spiritual life from the 
pure tributaries of the fountain of life, became 
stagnant, lifeless, helpless, a dead nuisance, a 
stench in the nostrils of all pure and holy beings. 
And they have not life because they ask not for 
it : but they ask amiss. They pray to heavenly 
and earthly creatures, instead of asking of God 
alone, in the name of Jesus Christ. And there- 
fore every living soul died in the sea, for the 
want of that spiritual and moral life, which is 
only received and retained through faith alone 
in Jesus Christ. 

[V. 4. And the third angel poured out his 
vial upon the rivers and fountains of waters, and 
they became blood] — God in his infinite wisdom 
will reverse the order of the Divine Administra- 
tion after the executive judgment day begins. 
Under the Gospel judgment, ox probative judgment 
dispensation, the purpose of the Divine Adminis- 
tration was to remove evil, little by little, from 
the earth ; the plan and order of the Divine pro- 
cedure, as stated in the imperial Statutes from 
heaven, were in these words : " Make the fountain 
pure, and the stream will also be pure;" but 



322 



ANNOTATIONS.— CHATTER XVI. 



when the Gospel is preached to all nations, and 
to every creature, for a testimony unto thein ; that 
he that being often reproved, and faithfully warned, 
if he repent not, shall be suddenly destroyed, and 
that without remedy. 

And therefore God begins to reverse his order 
of procedure under the Executive Judgment Dis- 
pensation ; begins to consume the great mass of 
evil by beginning with the sea ; and then next 
the rivers, the great tributaries ; and then the 
fountains of waters which were impure. And 
thus God breaks the arm of the wicked man, the 
man of sin, and seeks out his wickedness till he 
find none. He will execute his judgment upon the 
earth and sea, corrupt State and Church powers : 
then upon the rivers, whatever forms of govern- 
ment may have most contributed to this state of 
things ; and then upon the fountains of waters ; 
whatever may have in any way contributed to these 
great rivers of pollution or oppression, God will 
execute his judgments on whole empires; then 
kingdoms and states ; then individuals, and in 
this way " destroy them which destroy the earth." 
These things will occur between 2040 and 2220, 
if events continue to occur in their regular chro- 
nological order, as heretofore. 

[V. 5. And I heard the angel of the waters 
say, Thou art righteous, O Lord, which art, and 
wast, and shalt be, because thou hast judged thus] — 
The four angels, which stood upon the four cor- 
ners of the earth, holding the four winds or ele- 
ments of the earth, are no doubt designed to 
represent the four elements, so called by ancient 
philosophers, over which God has supreme author- 
ity and perfect control ; so that earth, air, fire, 
and water obey Him, whether in the days of his 
incarnation, or since he hath ascended far above 
all the heavens visible to mortal man. We have 
noticed the angel of the Earth; the angel of the 
Air ; the angel which had power over Fire; and 
now the angel of the Waters. 

The purpose of the Gospel dispensation, under 
the divine agency of the angel of the Earth, was 
to subdue and cultivate the earth ; that of the 
angel of the Air, to dispel the gloom, clouds and 
storms from the intellectual, political, and moral 
atmosphere ; that of the angel of the Fire, to dis- 
tribute the fire of Divine love, and diffuse the 
light of Divine truth among the nations ; and 
now in these last days comes the angel of the 
Waters, that spiritual water which purifies the 
penitent sinner ; refreshes the weary pilgrim ; 
and comforts every child of God. This is the 
water which is received from the River of Life, 
through that faith which works by love, and pu- 
rifies the heart, the soul, the affections, and makes 
a man a new creature in Christ. Lord, which 
art, and wast, and shall be, thou art righteous; 



because thou hast judged thus in taking away 
these bitter, polluted, and poisonous waters of 
idolatry and false religion, to make place for the 
pure waters of the River of Life ! 

[V. 6. For they have shed the blood of saints 
and prophets, and thou hast given them blood to 
drink : for they are worthy] — Here we are told 
who are symbolized by the sea, and rivers, and 
fountains of waters. They are corrupt, cruel, 
and murderous Empires, Kingdoms, and Papal 
Corporations, " For they have shed the blood of 
Saints and Prophets ; " and now in the Executive 
Judgment Day, Thou hast given them blood to 
drink: for they are worthy of such a sentence 
being awarded to them ; for their purposes, char- 
acters, and actions, which prophecy and history 
clearly and fully prove, have been such as deserve 
this sentence, and this dreadful end. 

[V. 7. And I heard another out of the altar, 
saying, Even so, Lord God Almighty, true and 
righteous are thy judgments] — The other angel 
which the Prophet heard was evidently from the 
Golden Altar, the pure Gospel altar, being the 
only altar at which any can officiate ; for by this 
period all others are utterly overthrown. 

As the Lord counseled with Abraham, before 
he would utterly overthrow Sodom and Gomorrah, 
so it is implied in the passage before us that he 
counsels with the angel of the Altar ; that is, the 
angel of Fire, the ministers of the pure Gospel ; 
to know if this sentence shall be now awarded 
against his incorrigible enemies. And the angel 
answers, Even so, Lord God Almighty; true and 
righteous are thy judgments ; Probative, Execu- 
tive, and Retributive ; for they are strictly ac- 
cording to thy word of warning to the wicked, 
and thy precious Gospel promises to thy people. 

[V. 8. And the fourth angel poured out his 
vial upon the sun ; and power was given unto 
him to scorch men with fire] — This event may 
be expected to commence the transactions of the 
Executive Judgment Day, when the harvest and 
vintage shall be gathered, and the sea and rivers 
shall be utterly consumed in America. Therefore 
the events of thefourth vial period will com- 
mence in about 360 years from this date (1860), 
and occupy 180 years— from A. D. 2220 to 2400. 

This vial is poured out upon the sun, which 
we must expect to learn is used in a metaphorical 
sense, as we have found earth, sea, and rivers, 
used in this way, on which the three former vials 
were poured during previous periods. 

The sun is used, by metonomy, for the woman 
clothed with the sun, and her children, who enjoy 
with her equal protection and privileges. Amer- 
ica, we have seen, is her place; when she is 
spoken of in the feminine gender, the Holy City, 
the pure Church of Christ, the Light of the World, 



■ 



ANNOTATIONS. — CHAPTER XVI. 



323 



is implied. But when Sun is spoken of in the 
masculine gender, as in the above text, the polit- 
ical power of the woman and her posterity is 
Symbolized. Therefore we are to understand that 
in about 300 years from this time, that this gov- 
ernment will be what the sun is to our solar sys- 
tem. It will be the Light of the World. It will 
be the Ruler of the nations ; the comfort and joy 
of all people ; the Morning Star of the Millennial 
Day. And power will be given him to consume 
all wicked men, as with fire, from the laud; for 
the clay cometh that shall burn them up root and 
branch. 

[V. 9. And men were scorched with great 
heat, and blasphemed the name of God, which 
hath power over these plagues : and they repented 
not to give him glory] — That which was symbol- 
ized by harvest and vintage, rivers and fountains 
of 'ivaters, is now called Men ; so that we have to 
consider what is meant by men. 

The term men is used metaphorically, as well 
as literally, for those who are opposed to a -pure 
Gospel government. I understand men, in this 
passage, to signify the men of gkeat sins, which 
we have shown to be the Beast, from the fact 
that the numerical value of its letters make pre- 
cisely 666. These men were scorched with great 
heat in America ; for the executive judgment 
must first begin in the sanctuary, the Holy City, 
the place of the woman clothed with the sun. 

And these men of great sins, the friends of a 
corrupt, cruel, and unjust government, or corpora- 
tion, blasphemed the name of God — spoke con- 
temptuously of the Divine power — the pure, peace- 
ful, and joyful government of God, which hath 
power over these plagues of sin — drunkenness, 
reveling, and war, the bitter fruits of disobedience, 
sorrow, and death ; and they repented not of 
these evil practices, to give God glory for bring- 
ing glad tidings of great joy to all people through 
the Gospel government ; which is the power of 
God unto salvation, to every one that believes, 
and consequently obeys it ; and brings glory to 
God, and peace to earth, and good-will to all men 
who will glorify God by accepting of its peaceful 
offers, and submitting to its heavenly require- 
ments. 

This influence is already felt by all in authority, 
and is perceived to be producing its secret, but 
certain changes, among all classes of society. 
And it will burn those at the helm of political 
power with a great heat ; it will scorch them like 
fire, to think that their chances of place, honor, 
and gain shall be taken away ; that the political 
governments of earth shall be utterly overthrown, 
to give place to the Millennial kingdom. And 
wicked men are scorched with great heat, and 
blaspheme the name of God, because all men are 



claiming to be free and equal ; that every man 
claims, without the aid of a priest, all the privi- 
leges of divine grace in the all-prevailing Name 
of Christ: and that the Divine Bight of kings 
should be questioned, is an almost unpardonable 
treason. 

What ! overthrow a government which was in- 
stituted, set up, and established by Nimrocl, the 
mighty hunter of men, whom he slew or enslaved ? 
Overthrow a government which has come down 
from the days of the flood ? And have we not good 
reason to believe, from the tradition of the Fa- 
thers, that it existed beyond the flood ; for an old 
book which has come down to our times, con- 
tinuing the records of the acts of those days, de- 
clares that the earth was full of violence and 
oppression, on account of men forsaking the coun- 
sel of God as the only rule of action ? 

Our political laws are not, in all respects, the 
same as theirs were ; but the results, in both cases, 
are about the same. All political governments 
are characterized by violence and oppression ; 
man-slaying and murder ; robbery and reveling ; 
drunkenness and Sodomy : these are partly en- 
couraged by some, but not fully restrained and 
subdued by any political governments. 

But, says the advocate for human laws, they 
are the only rules to govern human actions. 
Fhysical restraints are the only barriers, if men 
are not moral agents, to oppose to physical ac- 
tions. And beside, it is a burning shame that a 
system of government which has had seven heads 
or great empires since the days of Nimrod, and 
has existed more than 4000 years, should now be 
utterly overthrown ! Why, it ought to be honored 
for its age and respected for its great antiquity ! 
And then, what system will you establish in its 
place? What system has the power of political 
government, whose main pillar in sustaining the 
State is physical power? " Might is right" has 
always been the practical law of political govern- 
ments, whatever other regulations may have ex- 
isted. It is nonsense to talk; might is right! for 
this was the practical precept of our founder, who 
was a man of might ! 

By political governments millions have been, 
legally murdered — millions of joyful mothers have 
been left lonely widows by honorable wars for the 
extension of political power. In a word, by the 
" might is right " system of rule, cities and coun- 
tries have been legally laid waste ; agriculture, 
architecture, and commerce have been justifiably 
destroyed ; and the peace, wealth, and happiness 
of nations, with their millions of treasure, have 
been wantonly wasted to gratify a vain, cruel, and 
unjust ambition — which is all legal and right 
according to political laws ! 

But just think of the system of government 



— CHAPTER XVI. 



324 ANNOTATIONS. 

which is proposed to be established in the place 
of that founded by Nimrod ! It is every way the 
reverse ! Its great practical law is this : right is 
might! How contemptible such a system of 
government ! It has had a feeble existence about 
2000 years. It has no visible power. It has a 
system of laws which is called The Gospel, which 
means, good news from God to m,en. Its laws 
utterly forbid violence, war, and oppression of 
every kind. It has never legally, then, murdered 
any man — never left any woman a lonely widow, 
or any child a helpless orphan ; it has never laid 
waste cities and countries, but built and peopled 
them ; it has never destroyed the agriculture, 
architecture, and commerce of nations, but has 
promoted and maintained them ; it has never 
impoverished a nation, but filled empires with 
wealth ; it is a mighty power, never to destroy 
men's lives or fortunes, but always exercised to 
save all who will accept of its offers of salvation. 
It does a mighty work in the earth ; but it is the 
work of righteousness, which is peace ; and its 
effects are quietness and assurance by the immut- 
able promise of God — by which it is impossible 
for the subjects of his government to be deceived, 
that this state of things will continue forever. 
However men may cling to long-established laws 
and institutions of human origin, they will all be 
utterly displaced by the kingdom of our Lord 
Jesus Christ. 

[V. 10. And the fifth angel poured out his 
vial upon the seat of the beast ; and his kingdom 
was full of darkness : and they gnawed their 
tongues for pain.]— "We have shown that all politi- 
cal power will be overthrown in America, be- 
tween A. D. 2220 and 2400; or, in other words, 
no wicked, cruel, or unjust laws will be allowed 
on the statute-book, or enforced by the mandates 
of custom. But the saints shall begin to possess 
the kingdom, and no statute or law shall in any- 
wise work ill to their neighbor far or near ; for 
all the laws, statutes, and customs of their king- 
doms are written in the Book of the Law of the 
Lord, whose kingdom is an everlasting kingdom, 
and to whose dominion there shall be no end. 
This great Republican Empire will be the last 
form of secular government on earth ; it will be 
fully established, during the above period, in 
America. This will be the morning star of the 
Millennial day. From this period, sentence will 
be executed speedily against an evil work ; and 
therefore the hearts of men will be fully set in 
them to do right ; as before stated, the order of the 
divine procedure, in the rewards and punishments 
of men, will be reversed ; and though hand join 
in hand, the wicked shall not go unpunished ; but 
vengeance shall overtake him speedily for his 
crimes, whether done in public or private: for 



knowledge will be so increased, that every man's 
sins shall find him out, and bring him to the ex- 
ecutive judgment, so that all the workers of ini- 
quity shall be destroyed ; and therefore none shall 
be left to hurt, or destroy, in all my holy mountain 
or kingdom, saith the Lord. 

This prophecy, in regard to the seat of the Beast, 
will begin to be fulfilled when the fifth angel 
begins to pour out his vial upon the seat of the 
Beast ; which act will require one hundred and 
eighty years— from A. D. 2400 to 2580. We 
have already demonstrated who the Beast is ; a 
government: and therefore the seat of the Beast 
is the seat of government, the capital city, which 
we have proved is Rome, or the country under 
the dominion of the Beast; or kingdom of the 
Beast. 

[And his kingdom was full of darkness] — 
Darkness is the emblem of ignorance, error and 
cruelty ; for the dark places of the earth, says an 
inspired writer, are full of cruelty ; and those that 
lived in such places, love darkness rather than 
light, because their deeds were evil. There is 
not a civilized kingdom on earth, so full of politi- 
cal darkness or ignorance, as the kingdom of the 
Pope, or States of the Church. There is no king- 
dom on earth, called a Christian kingdom, so full 
of darkness or error, as the Papal kingdom : and 
there is no kingdom so full of darkness, or secret 
conspiracies, both by rulers and people ; or likely 
to be so full of darkness, political and spiritual 
cruelty, as Rome, the seat of the Beast, will be, 
by the period indicated by this prophecy. And 
the pouring out of this vial will be for the pur- 
pose of remedying these evils ; for by this vial, 
causes will be anointed, consecrated, and set to 
work, which will utterly consume these evils out 
of the kingdom of the Beast. 

The principles of divine truth, and the power 
of divine light, which had removed the political 
errors of America, and dispelled all her moral 
darknesss, under the former period, indicated by 
the pouring out of the fourth vial, will now begin 
to produce their powerful results on the subjects 
of the Beast. This day of their visitation, the 
executive judgment of the Beast and his king 
dom, will be to them as a refiner's fire ; and as in 
America, " the men of great sins " shall be 
scorched with a great heat ; and if they repent 
not, shall be burned in unquenchable fire, where 
there will be weeping, and wailing, and gnashing 
of teeth. 

[And they gnawed their tongues for pain] — On 
account of the wars from without, and tumults 
from within ; from the political and ecclesiastical 
evils whcih they will be called to endure, at the 
birth of their freedom ; when every man's hand 
shall be against his brother, and men shall walk 



ANNOTATIONS. — CHATTER XVI. 



325 



amidst executioners of the State ; or by secret 
orders, be beset by saintly assassins ; so that fear 
shall be on every side, by day and by night. 

[V. 11. And blasphemed the God of heaven, 
because of their pains, and their sores ; and re- 
pented not of their deeds] — They will blaspheme 
the God of Heaven in two ways. 

1. By attributing those judgments which he 
shall send upon them, to an improper cause, to 
chance, or fortune, or the devil ; and not acknowl- 
edge that it is a just dispensation of the Divine 
indignation on accouut of their iniquities, the cup 
of which is now full, 

2. They will blaspheme the God of Heaven, by 
praying for deliverance from these evils, to crea- 
tures, angels, glorified saints, or sinful Popes, 
bishops, or priests. And therefore they will not 
repent of their deeds, of praying to, or calling 
upon creatures for spiritual deliverance, as well 
as for temporal assistance ; the very tiling for 
which their pains, mental agony, and sores — bod- 
ily afflictions — are sent upon them. " Gall upon 
me, in the day of trouble, and I will deliver thee, 
and thou shalt glorify me ; for I will not give my 
glory to creatures, nor my honor to graven im- 
ages : for I am God, and beside me there is no 
Saviour.'''' But they repented not of their deeds, 
blaspheming the God of Heaven, and doing these 
abominable things : as praying to angels, saints, 
and towing doion to images ; all which God has 
forbidden. Therefore whosoever does such deeds, 
blasphemes the God of Heaven. 

During this fifth vial period, all monarchy in 
Church and State will be utterly overthrown in 
Europe, the seat of the Beast, and a pure Chris- 
tian Republic, the morning star of the Millennial 
day, will sway its empire over that kingdom, 
which has been so long full of darkness : To him 
that overcometh, will I give the Morning Star ; 
the beginning of the glory of the Millennial king- 
dom. 

These events are all in the distant future, and 
it would be wild to conjecture as to the precise 
times, characters, or means by which these things 
will be accomplished. But it is certain that God 
is a God of order, in regard to time, as in all 
things else ; and therefore, if the Divine order is 
still maintained, as in the past, in the fulfillment 
of these Revelations, we may expect these events 
to occur about the time we have indicated. 

[V. 12. And the sixth angel poured out his 
vial upon the great river Euphrates ; and the water 
thereof was dried up, that the way of the kings 
of the East might be prepared] — The first angel 
poured out his vial upon the earth. The second 
angel poured out his vial upon the sea. The 
third angel poured out his vial upon the rivers 
and fountains of waters. The fourth angel 



poured out his vial upon the sun. The fifth angel 
poured out his vial upon the seat of the Beast. 
We have shown, as we think, satisfactorily, that 
earth, sea, rivers, sun, and seat of the Beast, arc 
all used by metonomy, or metaphorically ; and 
therefore we shall expect to find, that the term, 
' ; the great river Euphrates," is also used in a met- 
aphorical sense. It was clearly shown, that 
rivers symbolized empires or kingdoms ; for like 
rivers they often overflow their bounds, and spread 
dismay and desolation among men, and leave 
destruction and death in their course. 

The great river Euphrates, then, is that great 
empire, or country, of Asia, in which the river ia 
situated, and is one of the most notable rivers of 
the Old World. This great empire is situated 
principally on the Euphrates, and its tributaries. 
It can mean none other than the kingdom of the 
Crescent — which arose above the Cross, in this 
country, in the seventh century. It is the domin- 
ion of Mohammed ; the country of the Caliph ; the 
empire of the False Prophet. The people thereof, 
called the Waters thereof, will be dried up ; will 
be consumed by causes, which the pouring out of 
the sixth vial, shall baptize, anoint, and conse- 
crate for the purpose of producing this work of 
destruction in the empire of the Caliph, who ia 
the successor of Mohammed, and bears the same 
relation to him that the Pope of Rome pretends 
to bear to St. Peter. 

This vial will occupy 180 years, from A. D. 
2580 to 2760. During this period the power of 
Mohammed and all Asiatic idolatry will be utterly 
overthrown, and the monarchy of the Caliph must 
give place to the glorious Christian Republic. 
The Morning Star of the Millennial day shall arise 
and shine in all its glory over that ancient empire, 
the great river Euphrates ; and her Crescent shall 
wane and sink forever back into the night of the 
past, that the way of the kings of the East may 
be prepared ; and that this country, so long under 
the dominion of the False Prophet, may become 
the possession of Christ, who is called the King 
of the East, and the Sun of Righteousness ; and 
the possession of true Christians, who are called 
the Kings to Christ, and therefore kings of the 
East, and, like the sun, the light of the world. 
And it will only be by the utter overthrow of the 
Mohammedan monarchy and destructive doctrine 
of the False Prophet, that the way can be prepared 
for the kings of the East — true Christians — to 
establish the pure, peaceful, and happy Gospel 
government, in this ancient empire, symbolized 
by the great river Euphrates. The Beast arose 
about the same time of the False Prophet ; they 
came up in quick succession after each other, and 
they go down in the same manner ; the Beast 
first, and then the False Prophet. 



326 ANNOTATIONS. 

[V. 13. And I saw three unclean spirits, like 
unto frogs, come out of the mouth of the dragon, 
and out of the mouth of the Beast, and out of the 
mouth of the false prophet] — Now Saint John, 
when writing under the influence of Divine inspi- 
ration, to the Church, in an epistle for their 
instruction in doctrine and duty, tells them to 
beware of unclean, or impure, or unholy spirits : 
1 John iv: 1-3. "Beloved, believe not every 
spirit, but try the spirits, whether they are of 
God ; because many false Prophets are gone out 
into the world. Hereby know ye the Spirit of 
God ; for every spirit that confesseth not that 
Jesus Christ is come in the flesh, is not of God ; 
and this is that spirit of Antichrist, whereof ye 
have heard that it should come ; and even now 
already is it in the world." In this passage, the 
spirit which represents Antichrist, is put by 
nietonomy for false prophets, or false teachers ; 
and the manner in which we determine what 
spirit men are of, whether of Antichrist, or of 
Jesus Christ, is by the doctrine they teach. If 
any deny, directly or indirectly, the reconciliation 
and redemption, the justification and salvation, 
by the sacrificial blood of Jesus Christ, the Lamb 
of God, who taketh away the sin of the world, 
whose blood cleanseth from all sin, who became 
incarnate for the express purpose that his blood 
should be shed for the remission of sin, as there 
could be no remission without the shedding of his 
blood, and therefore, he, by the grace of God, tasted 
death for every man : Whosoever, therefore, 
denies this doctrine of the incarnation, merits, 
and mediation of Jesus Christ alone, as the 
Saviour of the world, is an unclean spirit, a false 
teacher, an Antichrist. Therefore ye shall know 
them by their fruits. 

The Prophet saw three unclean spirits, like 
frogs, come out of the mouth of the Dragon. 

1. The Dragon symbolizes Paganism. 

2. The Beast is the emblem of Romanism. 

3. The False Prophet represents Mohammed- 
anism. 

The Dragon, then, is the Pagan or Infidel 
power of the world, and he will send out three 
unclean spirits, to subvert, if it were possible, 
the cause and kingdom of Christ. 

I. The unclean spirit of War, by which men 
are led to destroy each other, in any and every 
way : and this was one of the characteristics of 
the frogs, which came up as a curse upon the 
land of Egypt, that they " destroyed the Egypt- 
ians." — Ps. Ixxviii: 45. 

II. The unclean spirit of Wine, by which men 
are deceived and destroyed in almost countless 
numbers: this unclean spirit causes men to 
evince another characteristic of frogs. 

1. It makes them noisy, like frogs, and yet, like 



— CHAPTER XVI. 

frogs, it is a sound without sense ; it is a reveling 
noise, the song of the drunkard, exciting to sen- 
suality. 

2. It makes them like frogs, in regard to their 
locomotion ; they can neither walk, run, nor 
stand. A frog goes by irregular fits and starts, 
and is often found in a ditch ; so are those under 
the influence of this unclean spirit, like frogs, 
frequently found in a ditch. 

3. It makes men, like frogs, stupid, idle, or 
useless to society, at least half of their time ; for 
nothing is done satisfactorily or profitably by 
those who are under the stupefying influence of 
wine. " Wine is a mocker, strong drink is raging, 
and he that is deceived thereby, is not wise." 

4. It makes men fools, and lawless, and as 
shamelessly impudent as frogs. 

III. The unclean spirit of whoredom, whether 
we consider this term in a metaphorical or literal 
sense. For Heathenism taught men to worship 
gods many; which idolatrous worship is spiritual 
whoredom. But Infidelity and Paganism, with the 
naked, shameless impudence of frogs have taught 
and practiced the most naked, shameless, and im- 
pudent sensuality, like frogs, which are said to 
be the most sensual creatures in the world. 

For a confirmation of this character of Pagan- 
ism, the reader is referred to that inimitable 
delineation of it, as given by the hand of inspira- 
tion, Rom. i ; and but for the restraining influen- 
ces of the Gospel, we would Avitness a similar 
state of things in all lands, as are still practiced 
in the dark lands of Paganism, whose practical 
doctrine is: "Let us eat, and drink, and be 
merry ; for to-morrow we die." 

Now, in order to know whether a spirit is like 
a frog or not, we must know the characteristics 
of frogs. Therefore we have placed before the 
reader a few leading traits of the frog's character. 

The Prophet saw three unclean spirits come 
out of the mouth of the Beast. We have shown 
that the Dragon represents the Pagan world, or 
Infidel and Pagan power of the world ; and that 
the Beast represents the Papal world, or the 
Roman Catholic Corporation. We shall now 
attempt to show how the three unclean spirits, 
proceeded out of the mouth of the Beast, which 
is used, by metaphor, for his head, or Pope, or 
the Hierarchy of the Church. 

1. The unclean spirit of war has been incul- 
cated by the General Councils, and Popes of this 
Beastly Corporation ; both secular and holy wars, 
for the extermination of what they were pleased 
to call Infidelity, Heresy, or Judaism ; and for 
the extension of his Corporation, which his mouth 
chose to call the Church. All the frogs in crea- 
tion would scarcely equal the number and noise 
of the so-called Holy Warriors of the Crusades, 



ANNOTATIONS.— CHAPTER XVI. 



327 



to say nothing of his destructive Inquisition, 
Becular wars, and massacre of St. Bartholomew. 
"And frog-s, which destroyed them," in the land 
of Egypt, were not more disastrous among the 
people, than this unclean spirit, like frogs, which 
proceeded out of the mouth by the authority of this 
Beast, has been among mankind, and will be be- 
fore the battle of that great day of God Almighty. 

2. The uuclean spirit of wine, whether it be 
applied in a metaphorical sense to the doctrine of 
the Beast, or literally, to the abuse of it b}' those 
who claim to belong to his Papal Corporation, 
which is called The Church, to the rejection of 
all others, and with all the impudence of one, at 
least, spiritually drunken. Just thiuk of the 
drunken blasphemies which these sottish children 
of the so-called Church have, in their froggish, 
noisy revels, uttered against God, Religion, and 
Virtue ! Listen to their drunken doctrines of 
priestly pardon, purifying purgatory, plenary 
indulgences, and works of saintly supereroga- 
tion ! Who but one spiritually intoxicated would 
dare to teach or believe such doctrines ? Such 
are certainly drunken leaders of the drunken, 
and they shall both tall into the ditch. 

3. The unclean spirit of whoredom, or, forni- 
cation, whether we take it in a literal or figurative 
6ense, has been unparalleled in the case of some 
of the Papal hierarchy, both in regard to the prac- 
tice of idolatry, which they have taught and in- 
culcated, which in Scripture is called "going a 
whoring after other Gods," or objects of worship ! 

And in a literal sense, as Luther expresses it, 
" They have sworn not to have wives of their 
own, that they may take other men's wives ; " 
and in this way this Beastly Corporation has be- 
come the mother of Harlots, as necessarily and 
as certainly as a lawful mother brings forth legit- 
imate children. The quotations which are al- 
ready before the reader on this subject, in pre- 
vious chapters, are abundant to satisfy every man 
in his sober senses, that these three unclean 
spirits, like frogs, have come out of the mouth 
of the Beast. 

The Prophet saw these same unclean spirits, 
like frogs, come out of the mouth of the False 
Prophet. A horrible trinity, the very opposite 
of the spirit of peace, purity, and joyful sobriety, 
proceeding from the mouth of the Holy Trinity, 
the Father, the Son, and the Holy Spirit. 

1. The unclean spirit of war came out of the 
mouth of the False Prophet, the founder of the 
empire of the Caliphs, just as readily as it did 
from the mouth of the Beast or Dragon ; for 
Mohammed established his false doctrines, his 
system of religion, by the sword, and the imple- 
ments of war, as we have shown in the former 
part of this work. 



2. The unclean spirit of wine, if we take it 
in a metaphorical sense, has been the means of 
intoxicating the millions who have drank the 
wine, the doctrine of this False Prophet. As to 
the extent of the evils produced by the False 
Prophet, it has been commensurate with his vast 
dominions, which have been almost equal to any 
empire on earth ; and is called, by way of pre- 
eminence, " The Great River Euphrates.'''' 

3. The unclean spirit of whoredom, which 
proceeded out of the mouth of the False Prophet, 
is one of the most prominent doctrines inculcated 
in the Koran ; the promise was made to every 
warrior, who fought and fell in battle, that there- 
by he merits Paradise, and should enjo} r a heaven 
of sensuality ; or, if he was not slain, should en- 
joy an equal portion of the " booty and beauty," 
which should fall into the hands of the victors. 

[V. 14. For they are the spirits of devils, 
working miracles, which go forth unto the kings 
of the earth and of the whole world, to gather 
them to the battle of that great day of God Al- 
mighty]— The three unclean spirits which come 
out of the mouth of the Dragon, the Beast, and 
the False Prophet, are here declared to be the 
spirits of devils ; which are evidently used by 
metonomy for doctrines ; and are therefore three 
unclean, impure, and unholy doctrines of devils : 
of which the spirit elsewhere expressly speaketh, 
that in the last times, some shall depart from the 
faith, giving heed to seducing spirits and doc- 
trines of devils ; and among which, one is the 
forbidding to marry, and the encouraging man- 
kind to live in promiscuous and froggish sensu- 
ality. But the doctrine of war is as repugnant 
to the Gospel of peace, as the doctrine of whore- 
dom ; and therefore it is also a doctrine of the 
devil. And if it be shown that wine, which is a 
generic term for whatever intoxicates, is forbid- 
den and denounced by the Word of God, then it 
is also a doctrine of the devil; but the Inspired 
Writings abound in the most positive prohibi- 
tions and denunciations against the practice and 
doctrine ; teaching us that we should live soberly ; 
that we should not taste the unclean thing, for the 
purpose of intoxication : and that no impenitent 
drunkard shall inherit the kingdom of God. 
Therefore, cursed is he that putteth the bottle to 
his neighbor's mouth. O ! where are you wine 
sellers, who thereby put the bottle to your neigh- 
bor's mouth ! 

[Working wonders] — O, the wonders of sor- 
row, tribulation and ruin, which have been wrought 
by these three unclean spirits, war, wine, whore- 
dom ! War has promised prosperity ; but like 
its author, Satan, it has always produced ruin ! 
Wine has promised pleasure ; but it has proved 
to' be a spirit from Satan ; and has stung like a 



328 



ANNOTATIONS. — CHAPTER XVI. 



scorpion, or bitten like a serpent! Whoredom 
has promised a paradise of happiness ; but at the 
last her chambers were found to be on the road 
to death, and her paths led down to hell ! 

[Which go forth unto the kings of the earth] — 
The Icings of the Earth, are set, by antithesis, 
with the kings of the East, and signify the very 
opposite. While the one signifies the friends 
of Christ; the other signifies the friends of Anti- 
christ. The former are striving by the power of 
moral suasion, and the Holy Spirit, to establish 
the peaceful, pure, and heavenly system of Gos- 
pel government in the world, and are therefore 
going forth into all the world to preach the Gos- 
pel to every creature. While the latter, intoxi- 
cated with the three unclean spirits, War, Wine, 
and Whoredom, are striving by brute force to main- 
tain that corrupt, cruel, and unjust political gov- 
ernment which has existed, in some form or other, 
ever since the days of Nimrod. The indications 
of prophecy are clear, that by A. D. 2760, that 
there will be a union of Paganism, Romanism, 
and Mohammedanism, to crush Christianity out 
of existence ; and these three unclean spirits are 
going, and will go to the whole world, to gather 
them to the battle of that great executive judg- 
ment day of God Almighty. 

[V. 15. Behold, I come as a thief. Blessed 
is he that watcheth, and keepeth his garments, lest 
he walk naked, and they see his shame] — The 
signs of the times will clearly indicate these im- 
portant events, and the wise shall understand ; 
but, behold, give good heed, lest at any time 
your hearts be overcharged with surfeiting, and 
drunkenness, and pleasures of this life, and that 
executive judgment day overtake you unawares ; 
for as a snare shall it come upon all them that 
dwell on the face of the whole earth. Watch ye, 
therefore, and pray always, that ye may be ac- 
counted worthy to escape all these things, that 
shall come to pass, and to stand before the Son 
of Man. — Luke xxi. 

[Behold, I come as a thief] — As a thief does 
not let you know the precise day, or year in which 
he is going to come, so the Son of Man, who 
has taken his journey into a far country, has let 
us know, that just as certainly as there are thieves 
in the world, and that they come, and steal when 
men are not aware of it : so certainly will he come 
back again to the world in like manner. 

[Blessed is he that watcheth] — That keepeth 
himself in the love of God by keeping the com- 
mands of God ; and watches over the household 
of faith, to warn the unruly, to comfort the feeble- 
minded, to support the weak. " Blessed is that 
servant whom when his Lord cometh, he shall 
find so doing." 

[And keepeth his garments] — Stands ready, 



and equipped for every emergency ; armed cap-a- 
pie, with weapon and vestment from the heav- 
enly armory and wardrobe, as no others will be 
of any avail when the Bridegroom shall come. 

[Lest he walk naked] — Not covered, having no 
clothes on, which the Bridegroom will recognize, 
as from the heavenly wardrobe ; and therefore 
not becoming a guest of the marriage feast ! Or 
naked, in the sense of being unarmed, exposed, 
having no means of defense, which the Captain 
of our salvation will own as coming from the 
heavenly armory, and suitable to encounter the 
combined foes of the King of kings, and end the 
conflict of ages, on the executive judgment day 
of God Almighty. 

[And they see his shame] — His want of con- 
fidence in the promises of the Son of Man, that 
he would certainly return, though he tarried long. 
And his want of obedience to the heavenly mas- 
ter who commanded all to watch and be ready 
for his return. And his condemnation shall be 
that of the Slothful servant and the Foolish vir- 
gins. It is a personal matter : his portion shall 
be appointed where there is darkness, and weep 
ing, and wailing forever. And this is not because 
of any unchangeable decree / but because he will- 
fully neglected timely warning and the offer of 
a full, free, and present salvation ; and therefore 
that day shall find all such neglecters naked, 
completely unready. 

But the infinite goodness of God Almighty 
gives us this beautifully abrupt warning, break- 
ing the connection of an important narration to 
put every man upon his guard, and that the timely 
warning may make the more solemn impression 
on every mind. 

[V. 16. And he gathered them together into 
a place called in the Hebrew tongue Armaged- 
don] — It appears, from this passage, that as God 
judicially hardened the heart of Pharoah, and 
permitted him to pursue his people into the midst 
of the Red sea ; so he will gather these enemies 
of his into a place, which in the Hebrew is called 
Armageddon : that is, " The destruction of their 
army^ which I take to be the true sense of the 
word in the Hebrew tongue. And this interpre- 
tation makes the text, and context, entirely con- 
sistent; and, therefore, must be the true and abso- 
lute sense of the word, in the present connection. 

There is, also, in my opinion, a mystical sense 
contained in the passage ; there is a reference to the 
ancient valley of Megiddo, where there were two 
great slaughters of two armies, one of the Israel- 
ites, his pretended friends ; and the other of the 
Canaanites, his avowed enemies. So when God 
Almighty shall gather the Pagan, Mohammedan, 
and Roman Catholic, and other formal Christian 
powers of the earth together in one place, for the 



ANNOTATIONS. — CHAPTER XVI. 



329 



destruction of their army, a part of the army, 
like the idolatrous Israelites, will be his pretended 
or avowed friends, of whom he will say, I never 
knew you ; while the other, like the idolatrous 
Oanaanites, will be his avowed enemies. 

But where this place will he, I do not now pre- 
tend to say ; yet, as to when, I am sure the event 
is in the future. Some, however, say it will be 
at Mt. Megiddon, in the land of Israel. Some 
have said it was the great battles fought in Eu- 
rope by Napoleon. Some say it was the more 
recent battles of France and Austria. And it is 
believed by others that it will be soon in the 
United States of America. 

[V. 17. And the seventh angel poured out his 
vial into the air ; and there came a great voice 
out of the temple of heaven, from the throne, say- 
ing, It is done] — This vial will begin to be poured 
out in about 840 years from now, and will, like 
the other vials, occupy about 180 years, the period 
from A. D. 2760 to 2940. This, I judge, will be 
the time when this important event will transpire ; 
and what determines my judgment, is the fulfill- 
ment of the past prophecies of this book, which we 
have proved to agree exactly with this chronolog- 
ical measure. 

But as to the place where, or that upon which 
the vial is poured, is another question ; and 
therefore, we shall now proceed to consider what 
is meant by the Air, into, or more properly upon 
which, the seventh vial is to be poured. I think 
it has been satisfactorily shown, that all things 
upon which the former vials were poured, were 
used in a metaphorical sense. 

The earth symbolized political governments. 
The sea, ecclesiastical governments. The rivers 
and fountains of water, empires, kingdoms, and 
states. The sun, the American government. The 
seat of the Beast, Rome, and Roman Catho- 
lic countries. The great river Euphrates, the 
Mohammedan empire. And now, we must ex- 
pect to find that air, in this place, has an emble- 
matic meaning, and therefore, like all true 
prophecy, be consistent with itself, and those pre- 
dictions with which it is intimately connected. 

The Air, in this passage, signifies what Jere- 
miah xlix : 36, means by the four winds. The 
four winds comprise the whole air or atmosphere ; 
and he tells us what he means by the four winds 
or air; he means all nations, all people, all man- 
kind. And St. Paul uses a term of similar im- 
port, Eph. ii : 2, " Wherein in time past ye walked 
according to the course of this world, according 
to the Prince of the Power of the Air. The 
spirit that now worketh (or ruleth) in the children 
of disobedience ; among whom also we all had our 
conversation in times past in the lusts of our flesh, 
fulfilling the desires of the flesh and of the mind : 
42 



and were by nature the children of wrath, even aa 
others." Here I understand the Apostle to mean, 
by walking according to the course of this vjorld, 
the laws, rules, or government of this world : and 
to walk according to the Prince of the Power of 
the Am, is to obey the laws, rules of action, of 
corrupt, cruel, and unjust political governments 
of the world, through which Satan, the great 
Dragon, the Prince of the political governments 
of the world, works in the hearts of the children 
of disobedience, and accomplishes his purposes 
in opposition to the cause and Kingdom of Christ 
in the world. At the close of the period of pour- 
ing out of this vial, will be fulfilled the declara- 
tion of Christ, John xii, 31 : " Now is the 
judgment of this world : now shall the Prince of 
this world be cast out." The Prince of this world 
and the Prince of the Power of the Air, symbolize 
Satan, the Prince of this world, or the Prince of 
the Power of the Air, who, through the medium 
of political governments, has sent out his three 
unclean spirits, War, Wine, and Whoredom, and 
their concomitants, by which he has caused men to 
enact cruel laws ; to teach false doctrines, and to 
lead reveling lives ; and hereby engendered uni- 
versal disregard to the Divine government, and 
thus entitling men to the appellation of Children 
of Disobedience ; and in this manner, and by these 
means has the Prince of the Power of the Air, 
tne Prince of this world, maintained his dominion 
over mankind. 

The close of this period, 2880, will bring the 
morning light of the Millennial Day. This is 
the year, 2880, in which Daniel's 2300 days end. 
This is precisely the year, also, in which ends the 
woman's second sojourn in the wilderness. And 
this will be the year in which all political govern- 
ments on earth will be overthrown. Under the 
pouring out of the Seventh Yial will be fulfilled 
the prediction of the prophet Joel, as quoted by 
St. Peter, on the Day of Pentecost. 

" But Peter, standing up with the eleven, lift 
up his voice and said unto them, Ye men of Judea, 
and all ye that dwell in Jerusalem, be this known 
unto you, and hearken to my words : For these 
are not drunken, as ye suppose, seeing it is but 
the third hour of the day. But this is that which 
was spoken by the prophet Joel : And it shall 
come to pass in the last days (saith God), I will 
pour out of my Spirit upon all flesh : and your 
sons and your daughters shall prophesy, and your 
young men shall see visions, and your old men 
shall dream dreams: And on my servants and 
on my handmaidens I will pour out, in those days, 
of my Spirit, and they shall prophesy: And I 
will show wonders in heaven above, and signs in 
the earth beneath ; blood and fire, and vapor of 
smoke : The sun shall be turned into darkness, 



330 



ANNOTATIONS.— CHAPTER XVI. 



and the moon into blood, before that great and 
notable day of the Lord come : And it shall 
come to pass, that whosoever shall call on the 
name of the Lord, shall be saved." — Acts ii : 14-21. 

In this period the wrath of God will be poured 
out, or in other words, his disapprobation will be 
revealed from heaven against all ungodliness of 
conduct, and all unrighteousness of government 
in the whole world. The Sun and Moon, all 
forms of government will be overthrown ; the 
blessings of a second Pentecost be poured out on 
all the world ; and then begins the dawn of the 
long-looked for period, when shall be seen the 
sign of the Son of Man in Heaven : this event is 
the very ?nystery of God which should be revealed 
in the days when the Seventh Trumpet shall 
sound. Kev. xi : 15, "And the seventh angel 
sounded ; and there were great voices in heaven, 
saying, The kingdoms of this world are become 
the kingdoms of our Lord and of his Christ ; and 
he shall reign forever and ever. 

[And there will be thunders] — Supernatural 
voices, or superhuman voices, proclaiming the 
second advent, as there were angelic voices pro- 
claiming his first advent. And there will he 
lightnings. Unusual appearances, and super- 
human indications will appear in the heavens, 
and angels begin once more to hover over our 
long-cursed world, and suddenly as lightning 
there will be a multitude of the heavenly host 
praising God, and saying, glory to God in the 
highest, and on the earth everlasting peace, and 
eternal good- will to men. 

[And there will be a great earth quake] — Which, 
I suppose, is to be understood in a metaphorical 
sense, and indicates the great moral, social, and 
political changes, which will then begin to take 
place, and revolutionize the world, such as was 
not since men were upon the earth, so mighty an 
earthquake, and so great. 

The generation, which is then in existence, 
when these events begin to transpire, shall not 
pass away, till all these things be fulfilled. And 
two shall be in the field ; one shall be taken to 
reign with Christ, and the other condemned as 
quick as lightning, and left as ashes under the 
feet of the righteous, in the day that I shall do 
this, saith the Lord of hosts. — Malachi iv. 

Then shall be seen the sign of the Son of Man 
in the heavens, 120 years, in my opinion, before 
this event finally occurs ; so that the world will 
be fully warned, as in the days of Noah. This 
sign of the Son of Man, in my judgment, will be 
a remarkably luminous .appearance, seen first 
in the solemn depths of the heavens, in the quiet 
hours of night, when men are watching flocks of 
stars, instead of sheep. Then the far-off Light 
of the New Jerusalem shall first fall upon mortal 



vision, and years shall pass before the light of 
its glory shall fall upon the unaided eye of the 
humble child of God. But as it nears the earth, 
then the cry shall go up from the joyful children 
of God : "Behold, the bridegroom cometh, go ye 
out to meet him. — Matth. xxiv: 30-35. 

The precise day, month, or year, however, of 
the second advent is not revealed, and more than 
this, it never will be revealed, because the im- 
mutable justice of God requires that it should be 
concealed. But that generation, (and 120 years 
was allotted man for a generation,) which shall 
live from A. D. 2880 to 3000, shall not see death, 
and shall witness all these things, and see the 
Son of Man coming in great glory to the Execu- 
tive Judgment Day. 

[And there came a great voice out of the Tem- 
ple of heaven, from the throne, saying, It is 
done] — The Gospel has been preached to all na- 
tions for a testimony to them. The time for the 
cleansing of the Sanctuary from all errors in doc- 
trine, corruptions in practice, and unrighteousness 
in government, has come ; the time when the 
second sojourn of the woman in the wilderness, 
was to end ; the time when all political govern- 
ments should be overthrown ; and the time that 
the saints should arise and possess the kingdom 
under the whole heaven. Here then the present 
Gospel dispensation ends, and the new dispensation 
will begin, under the personal reign of our Lord 
Jesus Christ. 

And now, it is done, as it was said in Eev. x: 
7, that in the clays of the seventh trumpet, the 
mystery of God should he finished / so here we 
find it completed — it is done ! Once there were 
Pagans, and Romans, and Mohammedans, and 
nominal Christians ; and they had cities, govern- 
ments — political and ecclesiastical : but now, they 
are all extinct ; and right has triumphed glori- 
ously over wrong ! 

[Y. 18. And there were voices, and thunders, 
and lightnings ; and there was a great earthquake, 
such as was not since men were upon the earth, 
so mighty an earthquake, and so great] — The 
great events here described, will occur at the end 
of the present dispensation, and at the Executive 
Judgment Day — about A. D. 3000. And the 
events predicted here, are the same as those 
foretold by the Prophet Daniel, chap, xii : 1-2. 
"And at that time shall Michael stand up, the 
great Prince, which standeth for the children of 
thy people ; and there shall be a time of trouble, 
such as never was since there was a nation, even 
to that same time ; and at that time, thy people 
shall be delivered, every one that shall be found 
written in the book. And many of them that 
sleep in the dust of the earth shall awake, some 
to everlasting life, and some to shame and ever- 



ANNOTATIONS. 

lasting contempt." Ami these same eveuts were 
also predicted by our Lord : 

"Immediately after the tribulation of those 
days shall the sun be darkened, and the moon 
shall not give her light, and the stars shall fall 
from heaven, and the powers of the heaven shall 
be shaken : 

"And then shall appear the sign of the Son of 
man in heaven: and then shall all the tribes of 
the earth mourn, and they shall see the Son of 
man coming in the clouds of heaven with power 
and great glory. 

" And he shall send his angels with a great 
sound of a trumpet, and they shall gather together 
his elect from the four winds, from one end of 
heaven to the other." 

But, as it was in the days of Noah, so it will 
be at the second advent, or the return of Jesus 
Christ to our world. As this seventh vial period 
ends from A. D. 2S80 to 2940, it will be 120 
years from 2880, before the 7000 years of the 
world, or the 3000 years of the Christian era, will 
end ! And during this 120 years, as in the days 
of Noah, mankind will be warned of the impend- 
ing doom, by voices of good men from earth, as 
Noah warned the antediluvians 120 years before 
the flood came and took them all away. 

Now when Christ was here upon earth, no man 
knew of the day when he would return to earth, 
after he ascended to the throne of the Father ; not 
even the angels, but the Father only ; and that 
day will be only revealed by his advent. 

[V. 19. And the great city was divided into 
three parts, and the cities of the nations fell ; and 
great Babylon came in remembrance before God, 
to give unto her the cup of the wine of the fierce- 
ness of his wrath] — By the Great City I under- 
stand the combined and corporated enemies of the 
people and Gospel of Jesus Christ; for the Great 
City is represented under this character, and set 
by contrast with the Holy City, the true Church 
of God. The Great City, or political and Papal 
Corporations of the world will be divided into 
three parts, by the end of the seventh vial period ; 
one part Pagans, one Roman Catholics, and the 
other Mohammedans. True Christians will have 
rejected, by this time, all political govornments as 
a nuisance, and a reproach to the Christian name 
and character; and in this way, the cities, or 
political corporations, of the Christian nations will 
fall, and Christians will be no longer compelled 
to spend their money for that which is not bread, 
and their labor for that which satisfieth not body 
or mind; as is true of all political government. 

And this great political Babylon, which, like 
ancient Babylon, has so long held the people of 
God in corrupt, cruel, and unjust bondage to a 
Bet of political taskmasters, who have been of no 



— CHAPTER XVI. 331 

service to the people of God, or to the advance- 
ment of his Kingdom in the world, but on the 
contrary have kept his people in bondage, and the 
woman in the wilderness 2520 years, from the 
days of the sounding the first trumpet, to the 
close of the seventh vial period. But at the end 
of this period, the power, and honor, and domin- 
ion of this great political and ecclesiastical 
Babylon shall be taken away ; for at this time 
shall great Babylon come up in remembrance 
before God, to give unto her the cup of the wine 
of the fierceness of his wrath ; " which is a mani- 
fest token of the righteous (executive) judgment 
of God, to recompense tribulation to those that 
trouble you. And to you who are troubled, rest 
with us, in the promise, that when the Lord Jesus 
shall be revealed from heaven with his mighty 
angels, in flaming fire (like lightnings), taking 
vengeance on them that know not God, and that 
obey not the Gospel of our Lord Jesus Christ." — 
2 Thess. i: 5-8. 

[V. 20. And every island fled away, and the 
mountains were not found] — I suppose islands 
and mountains are to be understood in a meta- 
phorical sense, and are used by metonomy for 
states, kingdoms, and empires, small and great, 
which have been united against Christ and his 
Kingdom. But at the coming of Jesus Christ, 
these Papal Corporations and political kingdoms 
will be completely annihilated, and as utterly 
overthrown as if the islands were sunk, or the 
mountains cast into the depths of the sea. The 
states and kingdoms of the world shall no more 
support an idolatrous Church, and the "man of 
sin " shall no more oppress the people of 
God. 

[Y. 21. And there fell upon men a great hail 
out of heaven, every stone about the weight of a 
talent : and men blasphemed God because of the 
plague of the hail ; for the plague thereof was ex- 
ceeding great] — By men, I understand the Prophet 
to represent the enemies of God and his moral 
government ; the very characters which are said 
to know not God, and obey not the Gospel, which 
is the only system of laws designed for the moral 
government of mankind, in the kingdom of our 
Lord Jesus Christ in this world. 

But as the Gospel recognizes man as a moral 
agent, and capable of moral government alone, 
without any political restraints ; therefore, all 
human enactments, and those men who labor 
to maintain them, will be gathered out of his 
kingdom, so that there shall be nothing left to 
hurt or destroy, in all my holy mountain, saith 
the Lord. 

Hail, we have noticed, signifies destructive war, 
and coming from heaven, indicates that it will 
come directly from God, upon his foes, when he 



332 



ANNOTATIONS. — CHAPTER XVI. 



shall be revealed from 7ieaven, to take vengeance 
on them that know him not, and obey not his 
Gospel ; and every stone about the weight of a 
talent, equal to about one hundred and twenty 
pounds, signifies the suddenness and certainty of 
the destruction. 

[And men blasphemed God because of the 
plague of the hail] — The characters of these men 
are determined by their conduct, so that by their 
fruits they are known ; and it proves that incorri- 
gibly wicked men blasphemed God in life, in 
death, and will do the same in the day of judg- 
ment ; and therefore are unfit for his heavenly 
kingdom, and the company of holy angels ; and 
utterly unfit for the companionship of their happy 
and glorified fellow mortals, who by faith and 
obedience, and through great tribulation, entered 
the kingdom of God. 

This plague will be exceeding great, and it will 



be impossible for men to escape its destructive in- 
fluence. All the attempts of sinners to escape 
the just judgments of God, will be fruitless, vain, 
and impossible. 

This chapter contains the predictions of the 
Seven Vials, the pouring out of which implies both 
action and time ; and the period of time which 
is required for these Seven Angels to pour out the 
seven vials, is 180 years to each angel ; and the 
whole length of time is 1260 years. The first 
angel began to pour out his vial in A. D. 1680 ; 
and the seventh angel ceases to pour out his vial, 
or rather completes the pouring out of his vial, in 
A. D. 2940. And here all human government 
ends ; the Gospel is no longer preached ; the of- 
fers of repentance are no longer proffered ; and 
the very last effort is made for the salvation of 
a sinful world, by the agency of the Holy Spirit, 
through good men and holy angels. 



1 



I 

1 



334 THE VOICE OF 

REVELATION. 

CHAPTER XVII. 

3 4, A woman arrayed in purple and scarlet, with a 
golden cup in her hand, sitteth upon the beast, 5 which 
is great Babylon, the mother of abominations. 9 The 
interpretation of the seven heads, 12 and the ten horns. 
8 The punishment of the whore. 14 The victory of 
the Lamb. 

1. And there came one of the seven angels 
which had the seven vials, and talked with me, 
saying unto me, Come hither ; I will show unto 
thee the judgment of the great whore that sit- 
teth upon many waters : 

2. With whom the kings of the earth have 
committed fornication, and the inhabitants of 
the earth have been made drunk with the wine 
of her fornication. 

3. So he carried me away in the spirit 
into the wilderness : and I saw a woman sit 
upon a scarlet-colored beast, full of names 
of blasphemy, having seven heads and ten 
horns. 

4. And the woman was arrayed in purple and 
scarlet-color, and decked with gold and precious 
stones and pearls, having a golden cup in her 
hand full of abominations and filthiness of her 
fornication : 

5. And upon her forehead was a name writ- 
ten, MYSTERY, BABYLON THE GREAT, 
THE MOTHER OF HARLOTS AND 
ABOMINATIONS OF THE EARTH. 

6. And I saw the woman drunken with the 
blood of the saints, and with the blood of the 
martyrs of J esus : and when I saw her, I 
wondered with great admiration. 

7. And the angel said unto me, Wherefore 
didst thou marvel ? I will tell thee the mystery 
of the woman, and of the beast that carrieth 
her, which hath the seven heads, and ten 
horns. 

8. The beast that thou sawest, was, and is 
not ; and shall ascend out of the bottomless pit, 
and go into perdition : and they that dwell on 
the earth shall wonder, (whose names were not 
written in the book of life from the foundation 
of the world,) when they behold the beast that 
was, and is not, and yet is. 

9. And here is the mind which hath wisdom. 
The seven heads are seven mountains, on which 
the woman sitteth. 



THE PEOPHETS. 

COLLATERAL SCRIPTURES 

(V. 1.) Woe to the bloody city ! it is all full 
of lies and robbery ; the prey departeth not ; 
The noise of a whip, and the noise of the rat- 
tling of the wheels, and of the prancing horses, 
and of the jumping chariots. The horseman 
lifteth up both the bright sword and the glitter- 
ing spear : and there is a multitude of slain, 
and a great number of carcasses ; and there is 
none end of their corpses ; they stumble upon 
their corpses : Because of the multitude of the 
whoredoms of the well-favored harlot, the mis- 
tress of witchcrafts, that selleth nations through 
her whoredoms, and families through her witch- 
crafts. Behold, I am against thee, saith the 
Lord of hosts; and I will discover thy skirts 
upon thy face, and I will show the nations thy 
nakedness, and the kingdoms thy shame. — 
Nahum hi : 1-5. 

Set up the standard upon the walls of Baby- 
lon, make the watch strong ; set up the watch- 
men, prepare the ambushes : for the Lord hath 
both devised and done that which he spake 
against the inhabitants of Babylon. thou 
that dwellest upon many waters, abundant in 
treasures, thine end is come, and the measure 
of thy covetousness. The Lord of hosts hath 
sworn by himself, saying, Surely I will fill thee 
with men as with caterpillars ; and they shall 
lift up a shout against thee. He hath made 
the earth by his power, he hath established the 
world by his wisdom, and hath stretched out 
the heaven by his understanding. When he 
uttereth his voice, there is a multitude of waters 
in the heavens ; and he causeth the vapors to 
ascend from the ends of the earth : he maketh 
lightnings with rain, and bringeth forth the 
wind out of his treasures. Every man is brut- 
ish by his knowledge; every founder is con- 
founded by the graven image : for his molten 
image is falsehood, and there is no breath in 
them. They are vanity, the work of errors : 
in the time of their visitation they shall perish. 
The Portion of Jacob is not like them ; for he 
is the former of all things ; and Israel is the 
rod of his inheritance ; The Lord of hosts is 
his name. Thou art my battle-axe and weapons 
of war : for with thee will I break in pieces the 
nations ; and with thee will I destroy kingdoms ; 
And with thee will I break in pieces the horse 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

and his rider ; and with thee will I break in 
pieces the chariot and his rider; With thee 
also will I break in pieces man and woman ; 
and with thee will I break in pieces old and 
young ; and with thee will I break in pieces the 
young man and the maid ; I will also break in 
pieces with thee the shepherd and his flock ; 
and with thee will I break in pieces the hus- 
bandman and his yoke of oxen ; and with thee 
will I break in pieces captains and rulers. And 
I will render unto Babylon, and to all the in- 
habitants of Chaldea, all their evil that they 
have done in Zion in your sight, saith the Lord. 
— Jer. li : 12-24. 

(V. 5.) Moreover, the word of the Lord 
came unto me, saying, Now, thou son of man, 
wilt thou judge, wilt thou judge the bloody 
city ? yea, thou shalt show her all her abomi- 
nations. Then say thou, Thus saith the Lord 
God, The city sheddeth blood in the midst of 
it, that her time may come ; and maketh idols 
against herself to defile herself. Thou art be- 
come guilty in thy blood that thou hast shed ; 
and hast defiled thyself in thine idols which 
thou hast made; and thou hast caused thy 
days to draw near, and art come even unto thy 
years : therefore have I made thee a reproach 
unto the heathen, and a mocking to all countries. 
Those that he near, and those that be far from 
thee, shall mock thee, ivhich art inlamous and 
much vexed. Behold, the princes of Israel 
every one were in thee to their power to shed 
blood. In thee have they set light by father 
and mother ; in the midst of thee have they 
dealt by oppression with the stranger ; in thee 
have they vexed the fatherless and the widow. 
Thou hast despised my holy things, and hast 
profaned my sabbaths. In thee are men that 
carry tales to shed blood ; and in thee they eat 
upon the mountains ; in the midst of thee they 
commit lewdness ; In thee they have discovered 
their father's nakedness ; in thee have they 
humbled her that was set apart for pollution. 
And one hath committed abomination with his 
neighbor's wife ; and another hath lewdly defiled 
his daughter-in-law ; and another in thee hath 
humbled his sister, his father's daughter. In 
thee have they taken gifts to shed blood ; thou 
hast taken usury and increase, and thou hast 



THE PROrilETS. 335 

COLLATERAL SCRIPTURES. 

greedily gained of thy neighbors by extortion, 
and hast forgotten me, saith the Lord God. 
Behold, therefore, I have smitten my hand at 
thy dishonest gain which thou hast made, and 
at thy blood which hath been in the midst of 
thee. Can thy heart endure, or can thy hands 
be strong, in the days that I shall deal with 
thee ? I the Lord have spoken it, and will do 
it. And I will scatter thee among the heathen, 
and disperse thee in the countries, and will con- 
sume thy filthiness out of thee. And thou 
shalt take thine inheritance in thyself in the 
sight of the heathen, and thou shalt know that 
lam the Lord. And the word of the Lord 
came unto me, saying, Son of man, the house 
of Israel is to me become dross ; all they are 
brass, and tin, and iron, and lead, in the midst 
of the furnace; they are even the dross of 
silver. Therefore thus saith the Lord God, 
Because ye are all become dross, behold, there- 
fore, I will gather you into the midst of Jeru- 
salem. As they gather silver, and brass, and 
iron, and lead, and tin, into the midst of the 
furnace, to blow the fire upon it, to melt it ; so 
will I gather you in mine anger and in my 
fury, and I will leave you there, and melt you. 
Yea, I will gather you, and blow upon you in 
the fire of my wrath, and ye shall be melted in 
the midst thereof. As silver is melted in the 
midst of the furnace, so shall ye be melted in 
the midst thereof; and ye shall know that I 
the Lord have poured out my fury upon you. 
And the word of the Lord came unto me, sayT 
ing, Son of man, say unto her, Thou art the 
land that is not cleansed, nor rained upon in 
the day of indignation. There is a conspiracy 
of her prophets in the midst thereof, like a 
roaring lion ravening the prey : they have 
devoured souls ; they have taken the treasure 
and precious things ; they have made her many 
widows in the midst thereof. Her priests have 
violated my law, and have profaned my holy 
things: they have put no difference between 
the holy and profane, neither have they showed 
difference between the unclean and the clean, 
and have hid their eyes from my sabbaths, and 
I am profaned among them. Her princes in 
the midst thereof are like wolves ravening the 
prey, to shed blood, and to destroy souls, to 



336 



THE VOICE OF THE PEOPHETS. 



REVELATION. 

10. And there are seven kings: five are 
fallen, and one is, and the other is not yet come ; 
and when he cometh, he must continue a short 
space. 

11. And the beast that was, and is not, even 
he is the eighth, and is of the seven, and goeth 
into perdition. 

12. And the ten horns which thou sawest are 
ten kings, which have received no kingdom as 
yet ; but receive power as kings one hour with 
the beast. 

13. These shall have one mind, and give 
their power and strength unto the beast. 

14. These shall make war with the Lamb, 
and the Lamb shall overcome them : for he is 
the Lord of lords, King of kings ; and they 
that are with him are called, and chosen, and 
faithful. 

15. And he saith unto me, The waters 
which thou sawest, where the whore sitteth, 
are peoples, and multitudes, and nations, and 
tongues. 

16. And the ten horns which thou sawest 
upon the beast, these shall hate the whore, and 
shall make her desolate and naked, and shall 
eat her flesh, and burn her with fire. 

17. For God hath put in their hearts to ful- 
fill his will, and to agree, and give their king- 
dom unto the beast, until the words of God 
shall be fulfilled. 

18. And the woman which thou sawest is that 
great city which reigneth over the kings of the 
earth. 



COLLATERAL SCRIPTURES. 

get dishonest gain. And her prophets have 
daubed them with untempered mortar, seeing 
vanity, and divining lies unto them, saying, 
Thus saith the Lord God, when the Lord hath 
not spoken. The people of the land have used 
oppression, and exercised robbery, and have 
vexed the poor and needy : yea, they have 
oppressed the stranger wrongfully. And I 
sought for a man among them, that should 
make up the hedge, and stand in the gap before 
me for the land, that I should not destroy it ; 
but I found none. Therefore have I poured 
out mine indignation upon them ; I have cod- 



collateral SCRIPTURES. 

sumed them with the fire of my wrath : their 
own way have I recompensed upon their heads, 
saith the Lord God. — Ezek. xxii : 1-31. 

(V. 12.) Now I am come to make thee 
understand what shall befall thy people in the 
latter days: for yet the vision is for many 
days. And when he had spoken such words 
unto me, I set my face toward the ground, and 
I became dumb. And, behold, one like the 
similitude of the sons of men touched my lips : 
then I opened my mouth and spake, and said 
unto him that stood before me, my lord, by 
the vision my sorrows are turned upon me, and 
I have retained no strength. For how can the 
servant of this my lord talk with this my lord ? 
for as for me, straightway there remained no 
strength in me, neither is there breath left in 
me. Then there came again and touched me 
one like the appearance of a man, and he 
strengthened me, And said, man greatly 
beloved, fear not ; peace be unto thee ; be 
strong, yea, be strong. And when he had 
spoken unto me, I was strengthened, and said, 
Let my lord speak ; for thou hast strengthened 
me. Then said he, Knowest thou wherefore I 
come unto thee ? and now will I return to fight 
with the prince of Persia : and when I am gone 
forth, lo, the prince of Grecia shall come. But 
I will show thee that which is noted in the 
scripture of truth : and there is none that hold- 
eth with me in these things, but Michael your 
prince. — Dan. x : 14-21. 

But thou, man of God, flee these things; 
and follow after righteousness, godliness, faith, 
love, patience, meekness. Fight the good fight 
of faith, lay hold on eternal life, whereunto thou 
art also called, and hast professed a good pro- 
fession before many witnesses. I give thee 
charge in the sight of God, who quickeneth all 
things, and before Christ Jesus, who before 
Pontius Pilate witnessed a good confession; 
That thou keep this commandment without 
spot, unrebukable, until the appearing of our 
Lord Jesus Christ : Which in his times he 
shall show, ivho is the blessed and only Po- 
tentate, the King of kings, and Lord of lords ; 
Who only hath immortality, dwelling in the 
light which no man can approach unto : whom 
no man hath seen, nor can see : to whom be 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

honor and power everlasting. Amen. — 1 Tim. 
vi: 11-16. 

(V. 14.) And he shall stand and feed in the 
strength of the Lord, and in the majesty of the 
name of the Lord his God ; and they shall 
ahide: for now shall he be great unto the ends 
of the earth. And this man shall be the peace, 
when the Assyrian shall come into our land ; 
and when he shall tread in our palaces, then 
shall we raise against him seven shepherds, and 
eight principal men. And they shall waste the 
land of Assyria with the sword, and the land 
of Nimrod in the entrances thereof : thus shall 
he deliver us from the Assyrian, when he cometh 
into our land, and when he treadeth within our 
borders. And the remnant of Jacob shall be 
in the midst of many people as a dew from the 
Lord, as the showers upon the grass, that tarrieth 
not for man, nor waiteth for the sons of men. 
And the remnant of Jacob shall be among the 
Gentiles in the midst of many people, as a lion 
among the beasts of the forest, as a young lion 
among the flocks of sheep; who, if he go 
through, both treadeth down and teareth in 
pieces, and none can deliver. Thy hand shall be 
lifted up upon thine adversaries, and all thine ene- 
mies shall be cut off. And it shall come to pass 
in that day saith the Lord, that I will cut off thy 
horses out. of the midst of thee, and I will 
destroy thy chariots : and I will cut off the 
cities of thy land, and throw down all thy 
strongholds: And I will cut off witchcrafts out 
thy hand ; and thou shalt have no more sooth- 
sayers : Thy graven images also will I cut off, 
and thy standing images, out of the midst of 
thee ; and thou shalt no more worship the work 
of thy hands. And I will pluck up thy groves 
out of the midst of thee : so I will destroy thy 
cities. And I will execute vengeance in anger 
and fury upon the heathen, such as they have 
not heard. — Micah v: 4-15. 

And we know that all things work together 
for good to them that love God, to them who 
are the called according to his purpose. For 
whom he did foreknow, he also did predestinate 
to be conformed to the image of his Son, that 
he might be the first-born among many brethren. 
Moreover, whom he did predestinate, them he 
also called ; and whom he called, them he also 
43 



THE PROPHETS. 337 

COLLATERAL SCRIPTURES. 

justified : and whom he justified, them he also 
glorified. What shall we then say to these 
things ? If God be for us, who can be against 
us ? He that spared not his own Son, but de- 
livered him up for us all, how shall he not 
with him also freely give us all things ? Who 
shall lay any thing to the charge of . God's 
elect? It is God that justifieth. Who is he 
that condemneth ? It is Christ that died, yea 
rather, that is risen again, who is even at the 
right hand of God, who also maketh interces- 
sion for us. Who shall separate us from the 
love of Christ ? shall tribulation, or distress, or 
persecution, or famine, or nakedness, or peril, or 
sword ? As it is written, For thy sake we are 
killed all the day long ; we are accounted as 
sheep for the slaughter. Nay, in all things we 
are more than conquerors through him that 
loved us. For I am persuaded, that neither 
death, nor life, nor angels, nor principalities, nor 
powers, nor things present, nor things to come, 
Nor height, nor depth, nor any other creature, 
shall be able to separate us from the love of 
God, which is in Christ Jesus our Lord. — Rom. 
viii : 28-39. 

This is my commandment, That ye love one 
another as I have loved you. Greater love hath 
no man than this, that a man lay down his life 
for his friends. Ye are my friends, if ye do 
whatsoever I command you. Henceforth I call 
you not servants ; for the servant knoweth not 
what his lord doeth : but I have called you 
friends : for all things that I have heard of my 
Father I have made known unto you. Ye have 
not chosen me, but I have chosen vou, and 
ordained you, that you should go and bring 
forth fruit, and that }'our fruit should remain; 
that whatsoever ye shall ask of the Father in 
my name, he may give it you. These things I 
command you, that ye love one another. If the 
world hate you, ye know that it hated me before 
it hated you. If ye were of the world, the 
world would love his own : 'but because ye are 
not of the world, but I have chosen you out of 
the world, therefore the world hateth you. — 
Jno. xv : 12-19. 

Remember the word that I said unto you, 
The servant is not greater than his lord. If they 
have persecuted me, they will also persecute 



338 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRirTURES. 

you : if they have kept my saying, they will 
keep yours also. But all these things will they 
do unto you for my name's sake, because they 
know not him that sent me. If I had not 
come and spoken unto them, they had not had 
sin : but now they have no cloak for their sin. 
He that hateth me hateth my father also. If 
I had not done among them the works which 
none other man did, they had not had sin : but 
now have they both seen and hated both me 
and my Father. But this cometh to pass, that 
the word might be fulfilled that is written in 
their law, They hated me without a cause. But 
when the Comforter is come, whom I will send 
unto you from the Father, even the Spirit of 
truth, which proceedeth from the Father, he 
shall testify of me : And ye also shall bear 
witness, because ye have been with me from the 
beginning. — John xv : 20-27. 

(V. 15.) The Lord spake unto me again, 
saying, Forasmuch as this people refuseth the 
waters of Shiloah that go softly, and rejoice in 
Rezin and Remaliah's son ; Now therefore, be- 
hold, the Lord bringeth up upon them the 
waters of the river, strong and many, even 
the king of Assyria, and all his glory : and he 
shall come up over all his channels, and go 
over all his banks : And he shall pass through 
Judah ; he shall overflow and go over ; he shall 
reach even to the neck : and the stretching out of 
his wings shall fill the breadth of thy land, 
Immanuel. Associate yourselves, ye people, 
and ye shall be broken in pieces ; and give ear, 
all ye of far countries : gird yourselves, and ye 
shall be broken in pieces ; gird yourselves, and 
ye shall be broken in pieces. Take counsel 
together, and it shall come to naught; speak 
the word, and it shall not stand : for God is 
with us. For the Lord spake thus to me with 
a strong hand, and instructed me, that I should 
not walk in the way of this people, saying, Say 
ye not, A confederacy, to all them to whom this 
people shall say, A confederacy ; neither fear 
ye their fear, nor be afraid. — Isa. viii : 5-12. 

(V. 1G.) And I will also give thee into 
their hand, and they shall throw down thine 
eminent place, and shall break down thy high 
places : they shall strip thee also of thy clothes, 
and shall take thy fair jewels, and leave thee 



COLLATERAL SCRIPTURES. 

naked and bare. They shall also bring up a 
company against thee, and they shall stone 
thee with stones, and thrust thee through with 
their swords. And they shall burn thy houses 
with fire, and execute judgments upon thee in 
the sight of many women : and I will cause 
thee to cease from playing the harlot, and thou 
a'so shalt give no hire any more. So will I 
make my fury toward thee to rest, and my 
jealousy shall depart from thee, and I will be 
quiet, and will be no more angry. — Ezek. xvi : 
xvi: 39-42. 

Neither hath Samaria committed half of thy 
sins ; but thou hast multiplied thine abomina- 
tions more than they, and hast justified thy 
sisters in all thine abominations which thou hast 
done. Thou also, which hast judged thy sis- 
ters, bear thine own shame, for thy sins that 
thou hast committed more abominable than 
they : they are more righteous than thou ; yea, 
be thou confounded also, and bear thy shame, 
in that thou hast justified thy sisters. — Ezek. 
xvi: 51-52. 

Because thou hast not remembered the days 
of thy youth, but hast fretted me in all these 
things ; behold, therefore, I also will recompense 
thy way upon thy head, saith the Lord God ; 
and thou shalt not commit this lewdness above 
all thine abominations. Behold, every one that 
useth, proverbs shall use this proverb against 
thee, saying, As is the mother, so is her 
daughter. Thou art thy mother's daughter, 
that loatheth her husband and her children ; 
and thou art the sister of thy sisters, which 
loathed their husbands and their children : your 
mother was a Hittite, and 3'our father an Am- 
orite. And thine elder sister is Samaria, she 
and her daughters that dwell at thy left hand : 
and thy } r ounger sister, that dwelleth at thy 
right hand, is Sodom and her daughters. Yet 
hast thou not walked after their ways, nor done 
after their abominations ; but, as if that were a 
very little thing, thou wast corrupted more than 
they in all thy ways. As I live, saith the Lord 
God, Sodom thy sisters hath not done, she nor 
her daughters, as thou hast done, thou and thy 
daughters. Behold, this was the iuiquity of 
thy sister Sodom, pride, fullness of bread, and 
abundance of idleness, was in her, and in her 



\ 



THE VOICE OP 



THE PROTllETS. 



339 



COLLATERAL SCRIPTURES. 

daughters, neither did she strengthen the hand 
of the poor and needy. And they were haughty, 
and committed abomination before me: there- 
fore I took them away as I saw good. — Ezek. 
xvi: 43-50. 

How doth the city sit solitary that was full 
of people ! hoiv is she become as a widow ! she 
that was great among the nations, and princess 
among the provinces, how is she become tribut- 
ary ! She weepeth sore in the night, and her 
tears are on her cheeks ; among all her lovers 
she hath none to comfort her : all her friends 
have dealt treacherously with her; they are 
become their enemies. — Lam. i : 1-2. 

Ask ye of the Lord rain in the time of the 
latter rain ; so the Lord shall make bright 
clouds, and give them showers of rain, to every 
one grass in the field. For the idols have 
spoken vanity, and the diviners have seen a lie, 
and have told false dreams : they comfort in 
vain ; therefore they went their way as a flock, 
they were troubled, because there tvas no shep- 
herd. Mine anger was kindled against the 
shepherds, and I punished the goats ; for the 
Lord of hosts hath visited his flock the house 
of Judah, and hath made them as his goodly 
horse in the battle. Out of him came forth the 
corner, out of him the nail, out of him the 
battle-bow, out of him every oppressor together. 
And they shall be as mighty men, which tread 
down their enemies in the mire of the streets 
in the battle : and they shall fight, because the 
Lord is with them, and the riders on horses 
shall be confounded. And I will strengthen 
the house of Judah, and 1 will save the house 
of Joseph, and I will bring them again to 
place them : for I have mei^cy upon them ; and 
they shall be as though I had not cast tbem 
off: for I am the Lord their God, and will hear 
them. — Zech. x; 1-6. 

(V. 17.) And being let go, the}'' went to 
their own company, and reported all that the 
chief priests and elders had said unto them 
And when they heard that they lifted their voice 
to God with one accord, and said, Lord, thou art 
God, which hast made heaven and earth, and 
the sea and all that in them is ; Who by the 
mouth of thy servant David hast said, Why did 



COLLATERAL SCP.IPTURE8. 

the heathen rage, and the people imagine vain 
things ? The kings of the earth stood up, and 
the rulers were gathered together, against the 
Lord, and against his Christ. For of a truth, 
against the holy child Jesus, whom thou hast 
anointed, both Herod and Pontius Pilate, with 
the Gentiles and the people of Israel, were gather- 
ed together, For to do whatsoever thy hand and 
thy counsel determined before to be done. And 
now, Lord, behold their threatnings : and grant 
unto thy servants, that with all boldness they 
may speak thy word, By stretching forth thy 
hand to heal ; and that signs and wonders may 
be done by the name of the holy child Jesus. 
—Acts iv: 23-30. 

The wilderness, and solitary place, shall be glad 
for them ; and the desert shall rejoice, and blos- 
som as the rose. It shall blossom abundantly, 
and rejoice even with joy and singing ; the glory 1 
of Lebanon shall be given unto it, the excellency 
of Carmel and Sharon ; they shall see the glory 
of the Lord, and the excellency of our God. 
Strengthen ye the weak hands, and confirm 
the feeble knees. Say to them that are of 
a fearful heart, Be strong, fear not; behold, 
your God will come with vengeance, even God 
with a recompense ; he will come and save you. 
Then the eyes of the blind shall be opened, and 
the ears of the deaf shall be unstopped : Then 
shall the lame man leap as a hart, and the tongue 
of the dumb sing : for in the wilderness shall 
waters break out, and streams in the desert. 
And the parched ground shall become a pool, and 
the thirsty land springs of water : in the habit- 
ation of dragons, where each lay, shall he grass, 
with reeds and rushes. And a highway shall be 
there, and a way, and it shall be called, The way 
of holiness; the unclean shall not pass over it ; 
but it shall be for those: the wayfaring men, 
though fools, shall not err therein. No lion shall 
be there, nor any ravenous beast shall go up 
thereon, it shall not be found there : but the re- 
deemed shall walk there. And the ransomed of 
the Lord shall return, and come to Zion with 
songs and everlasting joy upon their heads : 
they shall obtain joy and gladness, and sor- 
row and sighing shall flee away. — Isa. xxxv: 
1-10. 



ANNOTATIONS. 



CHAPT 

[V. 1. And there came one of the seven an- 
gels, which had the seven vials, and talked with 
me, saying unto me, Come hither; I will show 
unto thee the judgment of the great whore, that 
sitteth upon many waters] — This angel, which 
talked with the Prophet, was, in my opinion, the 
fifth angel, which poured out his vial upon the 
seat of the Beast; and would, therefore, be more 
intimately acquainted with the character, the 
conduct, and the judgment of the great whore, 
than the other angels, who were called to do the 
will of God, in other parts of his dominions. 
This judgment is the Executive Judgment, which 
will occur immediately after the close of theseventh 
vial period: this must be the judgment here 
spoken of, as this great whore is being judged 
and condemned every day in the present Gospel, 
or probative judgment, which will end at the 
beginning of the Executive Judgmerit Day. 

It would be waste of time to stop to prove to 
the attentive Bible reader, that idolatrous worship 
is frequently represented, in the Sacred Scriptures, 
under the character of a whore, or whoredom ; 
as it is frequently expressed by the prophets. 

The woman mentioned here, is called a great 
whore, to denote her excessive depravity, the 
enormity of her sins, and the awful nature of her 
idolatry. She is also represented as sitting upon 
many waters, to denote the extent of her com- 
merce, the greatness of her dominion, and the 
captivating power of her influence. 

[V. 2. With whom the kings of the earth 
have committed fornication, and the inhabitants 
of the earth have been made drunk with the wine 
of her fornication] — By kings of the earth are 
represented those that love the world, and the 
things of the world — lovers of pleasure more than 
lovers of God ; those who love, worship, and 
serve the creature more than the Creator. If any 
man thus love the world, the love of the Father 
is not in him ; for all that is in the world : the 
lust of the flesh, and the desire of the eyes, and 
the pride of life, is not of the Father, but is of 
the world. And the world passeth away, and 
the lust thereof; but he that doeth the will of 
God, abideth forever. 

Our text contains one of the most deplorable 
pictures, which was ever painted, by the hand of 
inspiration, of this religion of the world, in al- 
liance, and subjection to this great whore, Kings 
have committed spiritual fornication with her ; 
Pagan kings have united their idolatrous wor- 

(310) 



EE XVI. 

ship with her Papal idolatry ; and the subjects 
of their kingdoms and empires have been com- 
pelled to bow down to their images, till their 
minds have been filled with superstition, intoxi- 
cated with error, and have been made abominably 
drunk with her dreadful doctrines, called the 
wine of her fornication. 

[V\ 3. So he carried me away, in the spirit, 
into the wilderness, and I saw a woman sit upon 
a scarlet-colored Beast, full of names of blas- 
phemy, having seven heads and ten horns] — ■ 
This wilderness, into which the Prophet was 
carried in the spirit, is the wilderness in which 
the woman sojourned, both in Europe and Amer- 
ica. We have shown that the Beast, the scarlet- 
colored Beast, or died Dragon, was the Roman 
Empire ; and that this woman sits upon this gov- 
ernment, and directs and controls it, as a rider 
does his horse. This woman, which symbolizes 
an idolatrous, ecclesiastical power, has sat upon, 
and controlled the destinies of Europe, during the 
first sojourn of the woman — true Church, — in the 
wilderness with as much authority as they would 
the Beast they ride. ISTo doubt can be enter- 
tained that this woman in scarlet, is a Papal Cor- 
poration — the Romish Church ; for she sits upon, 
and controlls, the destinies of the countries which 
once composed the lied Dragon, — Roman Em- 
pire, — just as a rider controls his beast; indeed, 
they have sustained the relation of cause and 
effect to each other. 

[And the Beast was full of names of bias 
phemy] — And it is well known, that the nations, 
in support of the Romish Church, have abounded 
in blasphemous appellations, as we have already 
shown in our former historical quotations ; and 
they have not blushed to attribute to themselves, 
and to their Church, the most sacred titles, not 
only blaspheming by the improper use of sacred 
names, but even by applying to its bishops and 
Popes those names and titles, which alone belong 
to God. 

[V. 4. And the woman was arrayed in purple 
and scarlet color, and decked with gold, and pre- 
cious stones, and pearls, having a golden cup in 
her hand, full of abominations, and filthiness of 
her fornication] — The woman was arrayed in 
purple and scarlet, which represents, that she 
was protected by the kings, and princes of the 
earth ; and decked with gold and precious stones, 
and pearls, implies, that she was defended by 
valuable and precious men and women ; for she 



ANNO T A T 1 N S . — CHAPTER XVII. 



341 



bail, at times, some of the excellent of the earth 
ninler her dominion, and enlisted in her service, 
as the defenders of whatever was worthy in the 
character of her ladyship. And she held in her 
hand a golden cup ; the outward appearance was 
rich, beautiful, and attractive. This, in my 
judgment, symbolizes the word of God, the 
Holy Bible, which she holds ; yet by her notes, 
and comments, and human traditions, it is "full 
of her abominations, and filthiness of her for- 
nication,'''' or vindications of her idolatrous doc- 
trines and practices. This is certainly a very 
vivid representation of the pompous manner in 
which the woman arrayed in purple and scarlet 
color,— the Roman Catholic Corporation,— has pre- 
sented to the nations the rites and ceremonies of 
her idolatrous and corrupt worship ; and which 
she maintains to this clay, both in Europe and 
America. 

[V~. 5. And upon her forehead was a name 
written, Mystery, Babylon the Great, the Mo- 
ther of Harlots and Abominations of the 
Earth] — Forehead, in my opinion, in this place, 
is used metaphorically to represent the impudence, 
the confidence, the assurance, and the audacious- 
ness of the Roman Papal Corporation. 

1. Her impudence is a mystery ; to set herself 
up above all political power, and to claim to mon- 
opolize all the grace of Heaven ! 

2. Her confidence is a mystery / to set up her 
authority above the word of God, teaching that the 
commandments of the Church are more important 
than the precepts and counsels of the Gospel ! 

3. Her assurance is a mystery ; in claiming to 
be the Church, to the exclusion of all others, and 
even denying salvation to all who die out of the 
pale of her Corporation ! 

•i. Her audacity is a mystery ; to disregard all 
moral law and restraint, and kill and carry into 
captivity, and persecute unto death, all whom she 
may adjudge to be heretics or infidels, in direct 
violation of the Divine command, Thou shalt 
not kill, but do unto others, as you would have 
them do unto you. 

The word name is used, by metonomy, for 
power ; which is shown by her conduct and decla- 
rations, as clearly as if written upon her fore- 
head. _ Her power has been impudent, confident, 
assuming, audacious, and altogether a mystery, 
in view of her claim to be the true, unerring, and 
infallible follower of the Lamb of God, the meek 
and patient Saviour of the world. 

This inscription being written upon her fore- 
head, implies that she is not ashamed of her doc- 
trines or practices, but publicly announces them 
by her Popes and General Councils ; and she 
publicly professes and glories in them before the 
nations. She has indeed " a whore's forehead ; 



she has refused to be ashamed," she cannot blush 
for her impudence, meanness, or audacity. This 
inscription upon her forehead is exactly the por- 
trait of the Roman Catholic Church, and suits her 
as well now as when first taken for her, above 
a thousand years ago. "This Church is," a8 
Bishop Newton well expresses it, "A Mystery 
of Iniquity." 

This woman is also called Babylon the Great / 
because she is the very antitype of the ancient 
Babylon (which led the ancient people of God 
into captivity) in her idolatry, cruelty, and abom- 
inations. But ancient Babylon, with all her 
greatness and baseness, was but a miniature. 
This is, indeed, Babylon the Great. It is true, 
she affects the manner and title of our Holy 
Mother, the Church ; but she is not the mother 
of virgins — pure Christians ; but the mother of 
harlots ; which is the result of the precepts and 
practice of some of her priestly confessors. 

[And mother of the abominations of the earth] — 
Drunkenness, reveling, and lawless sensuality 
have been committed by her, in every age of her 
existence, and every country of her sojourn. 

[V. 6. And I saw the woman drunken with 
the blood of the Saints, and with the blood of the 
Martyrs of Jesus ; and when I saw her I won- 
dered with great admiration] — This woman is set, 
by antithesis, with the woman clothed with the 
sun. The one is clothed in garments of light ; 
the other is clothed in purple and scarlet — in gar- 
ment of blood ; the one dwelt in the wilderness, 
and was protected by the Almighty ; the other 
in the Great City, and is sustained by the Beast, 
protected by political power. The one is the em- 
blem of true Religion / and she is the mother 
of wise virgins ; and chaste, holy, spiritual de- 
lights. The other is the emblem of False Reli- 
gion ; and is the mother of foolish virgins and 
harlots, and abominations of the earth. The wo- 
man clothed with the sun has promoted wisdom, 
sobriety, purity, peace, righteousness, and joy in 
the world. The woman clothed in purple and 
scarlet fared sumptuously every day ; and perse- 
cuted the woman in the wilderness, and her peace- 
ful, non-resisting children ; until she is drunken 
with the blood of Saints and the Martyrs of 
Jesus. This woman has lived through all times, 
and is the bride of the Devil — Satan's wife. She 
is the mother of the abominations of the Earth ; 
persecutions, wars, drunkenness, whoredom, and 
every evil thing. The woman clothed in purple 
has promoted ambition, folly, pride, and prodi- 
gality. She interdicts the Bible, the Book of 
God ; the only book of true Wisdom, from her chil- 
dren and from her schools. Her books are Le- 
gends, Romances, Novels, fictions, and works of 
obscenity. And thus her children are instructed 



342 



ANNOTATIONS. — CHAPTER XVII. 



in the ways of wickedness, and prepared for 
every evil word and work, as we shall see. 

" Few persons suspect how many novels are 
written, and printed, and sold. There are about 
five thousand five hundred offered for sale in this 
country. If a man were to read one a week for 
6eveuty-five years, he would not be through the 
list. There are, of course, many novel-readers. 
Somethiug on a great scale will be the result. 
What will it be ; good or evil ? Let us see. 

" It is natural to inquire, Who write novels ? 
A few pious persons have written works which 
are sometimes called novels. But they are too 
serious for the gay, and too gay for the serious. 
So they are seldom read. Others are written by 
moral persons, who really seem anxious to teach 
some truth in an' easy way. But nearly or quite 
all such are thought dull ; and so they lie, covered 
with dust, on the shelves of the bookseller, are 
sent to auction, and used as waste paper. The 
popular novels of our day are, to a great extent, 
written by men who are known to be lax in prin- 
ciple, and loose in life, England and France 
contain no men who are more free from the re- 
straints of sound morality, than their leading nov- 
elists. They are literal aud 'literary debauchees.' 

" But do not novels contain man}' good things, 
which can not be learned elsewhere? I answer, 
they do not. It is confessed that they never teach 
science. It is no less true, that they pervert his- 
tory, or supplant it by fiction. This is through- 
out true of Walter Scott, who has excelled all 
modern novelists in the charms of style. The 
literature of novels is commonly poor, and that 
of the best can not compare with the standard 
English and French classics. Even Scott's best 
tales are intended to ridicule the best men, and 
to excuse or extol the worst men of their age. 
Like Hume, he was an apologist of tyrants, whose 
crimes ought to have taken away both their crowns 
and their lives. I beseech you nut to read novels. 
I will give you my reasons: 

1. Their general tendency is to evil. They 
present vice and virtue in false colors. They 
dress up vice in gayety, mirth, and long success. 
They put virtue and piety in some odious or ridi- 
culous posture. Suspicion, jealousy, pride, re- 
venge, vanity, rivalries, resistance of the laws, 
rebellion against parents, theft, murder, suicide, 
and even piracy are so represented in novels as 
to diminish, if not take away the horror which all 
the virtuous feel against these sins and crimes. 
Almost all that is shucking in vice is combined 
with some noble quality, so as to make the hero, 
on the whole, an attractive character. The thief, 
the pirate, and especially the rake, are often pre- 
sented as successful, elegant, and happy. Novels 
abound in immodest and profane allusions and 



expressions. Wantonness, pride, anger, and un- 
holy love, are the elements of most of them. They 
are full of exaggerations of men and things. They 
fill the mind with false estimates of human life. 
In them the romantic prevails over the real. A 
book of this sort is very dangerous to the young, 
for in them the imagination is already too power- 
ful for the judgment. 

" 2. Novels beget a vain turn of mind. So true 
is this, that not one in a hundred of novel-readers 
is suspected, or is willing to be suspected of being 
devout. Who by reading a novel of the present 
day was ever inclined to prayer or praise? Novel- 
reading is most unhappy in its effects on the 
female mind. It so unfits it for devotion, that 
even in the house of God levity or tedium com- 
monly rules it. Thus practical atheism is engen- 
dered. The duties of life are serious and weighty. 
They whose trade it is to trifle and to nourish 
vanity, can not be expected to be well-informed, 
or well-disposed respecting serious things. How- 
ever much novel-readers may weep over fictitious 
misery, it is found that they generally have little 
or no sympathy with real suffering. Did you 
never know a mother to send away a sick child, 
or a daughter to neglect a sick mother, for the 
purpose of finishing a novel? If irreligion and 
impiety do not flourish under such influences, 
effects cannot be traced to causes. 

" 3. The price of these books is often low, yet 
the cost of them in a lifetime is very great. Mis3 
W. borrowed some books, yet she paid seventy 
dollars in one year for novels alone. Doing this 
for fifteen } r ears, she would spend one thousand 
and fifty dollars. Yet her nephews and nieces 
were growing up without an education. Mrs. L. 
stinted her family in groceries, that she might 
have a new novel every month. Mr. C. pleaded 
want of means to aid the orphan asylum, yet he 
paid more than sixty dollars a year for novels for 
his daughters. Novels have, in the last five years, 
cost the people of the United States from twelve 
to fifteen millions of dollars. For one, they have 
paid thirty thousand dollars. This waste is wan- 
ton. No good is received in return. 

4. "Novel-reading is a great waste of time — • 
time, 

That stuff that life is madejjf, 

And which, when lost, is never lost alone, 

Because it carries souls upon its wings. 

Nothing is so valuable as that which is of great 
use, yet can not be bought with any thing else. 
We must have time to think calmly and maturely 
of a thousand things, to improve our minds, to 
acquire the knowledge of God, and to perform 
many pressing duties. The business of life is to 
act well our part here, and prepare for that 
solemn exchange of worlds which awaits us. He 




ANNOTATIONS. 



— CHAPTER XVII. 



343 



whose time is spent without economy and wasted 
on trifles, will awake and find himself undone, 
and will i mourn at the last, when his flesh and 
his body are consumed, and say, How have I hated 
instructions, and my heart despised reproof! ' 

"The effects of novel-reading on morals are 
disastrous. Many young offenders are made so 
by the wretched tales which now abound. In one 
city, in less than three months, three youths were 
convicted of crimes committed in imitation of 
the hero of a novel. Here is a court of justice 
in session. Blood has been shed. Men are on 
trial for their lives. All the parties involved are 
intelligent and wealthy. The community is ex- 
cited. Crowds throng the court-room from day to 
day. The papers are filled with the letters which 
led to the tragical end of one, and the misery of 
many. The whole scene is painful in the highest 
degree. Among the witnesses is one of manly 
form, polished manners, and hoary locks. Even 
the stranger does him reverence. His country 
has honored him. He must testify, and so sure 
as he does, he will tell the truth ; for he has 
honor, and blood is concerned. He says, The 
husband of my daughter was ' kind, honorable, 
and affectionate,' and ' if my daughter has been 
in an unhappy state of mind, I attribute it to the 
impure works of Eugene Sue and Bulwer.' All 
these cases have been judicially investigated and 
published to the world. They have filled many 
a virtuous mind with horror, and every judicious 
parent with concern. 

" Nor is novel-reading a wholesome recreation. 
It is not a recreation at all. It is an ensnaring 
and engrossing occupation. Once begin a novel, 
and husband, children, prayer, filial duties, are 
esteemed trifles until it is finished. The end of 
the story is the charm. Who reads a novel a 
second time? 

" Some say, Others do it, and so may we. But 
others are not law to us. The prevalence of an 
evil renders it the more binding on us to resist 
the current. 

" Novel-reading makes none wiser, or better, 
or happier. In life it helps none. In death it 
soothes none, but fills many with poignant regrets. 
At the bar of God, no man will doubt that mad- 
ness was in his heart, when he could thus kill 
time and vitiate his principles. I add : 

1. Parents know what books your children read . 
If there were not a novel on earth, you still 
should select their reading. Leave not such a 
chance, to giddiness, or vice. Give your children 
good books. A bad book is poison. If you love 
misery, furnish novels to your children. 

2. Young people, be warned in time. Many, 
as unsuspecting as you, have been ruined. Be 
not rebellious, to your own undoing. Listen to 



the voice of kindness, which says, Beware, be- 
ware of novels ! 

3. " Pastors, see that you do all in your power 
to break up a practice which will ruin your young 
people, and render your ministry fruitless. I was 
shocked when I heard of one of you recommend- 
ing a novel which exposed the arts of the Jesuits. 
The Jesuits are indeed bad, but not worse than Sue. 

4. " Booksellers, let me say a word. A young 
man, with a hurried manner, entered a druggist's 
shop and asked for an ounce of laudanum. It 
was refused. He went to another and got it, and 
next morning was a corpse. Which of these 
druggists acted right ? You sell poison when 
you sell novels. They kill souls. You sell for 
gain. 'Woe to him that coveteth an evil covet- 
ous tiess to his house, that he may set his nest on 
high, that he may be delivered from the power 
of evil ! Thou hast consulted shame to thy house 
by cutting off many people, and hast sinned 
against thy soul. For the stone shall cry out of 
the wall, and the beam out of the timber shall 
answer it.' You may make money by depraving 
the public morals, but for all these things God 
will bring you into judgment." 

Her schools have been gladiatorial Shows, 
Games, Races, Prize-fights, Circuses, the giddy 
dance, and the Theater, the Opera, the Saloon, and 
her houses which are on the road to death, whose 
chambers go down to hell. It may be said of all 
such places what Pollock says of the Theater : 

" The Theater was from the very first, 
The favorite haunt of sin : though honest men, 
Some very wise and worthy men, 
Maintained it might be turned to good account ; 
And so perhaps it might, but never was. 
From first to last it was an evil place ; 
And now such things were acted there as made 
The devils blush ; and from the neighborhood, 
Angels and holy men, trembling retired. 
And what with dread aggravation crowned 
This dreary time was sin against the light. 
All men knew God, and knowing, disobeyed ; 
And gloried to insult him to his face." 

[And when I saw her, I wondered with great 
admiration] — In contemplating the long-suffering 
and forbearance of God toward this heartless 
and drunken woman, False Religion, permitting 
her to slay his saints, and kill his children, until 
she was drunken with their blood. It would 
seem to require as great an effort on the part 
of pure, holy, and just Omnipotence to forbear 
the sudden destruction of such a monster of sin 
and cruelty, as to create a world. But his ways 
are not our ways ; many of his purposes are hid- 
den from us ; and his judgments are past find- 
ing out ; yet it shall be seen, in the end, that all 
his works and ways are according to infinite wis- 
dom and goodnees. 



344 



ANNOTATIONS. — CHAPTER XVII. 



Meanwhile the Earth increased in wickedness, 

And hasted daily to fill up her cup. 

Satan raged loose, Sin had her will, and Death 

Enough. Blood trode upon the heels of Blood, 

Revenge, in desperate mood, at midnight met 

Revenge, War brayed to war, Deceit deceived 

Deceit, Lie cheated Lie, and Treachery 

Mined under Treachery, and Perjury 

Swore back on Perjury, and Blasphemy 

Arose with hideous Blasphemy, and Curse 

Loud answered Curse, and drunkard, stumbling, fell 

O'er drunkard fallen ; and husband husband met, 

Returning each from other's bed defiled ; 

Thief stole from thief, and robber on the way 

Knocked robber down, and Lewdness, Violence, 

And Hate, met Lewdness, Violence, and Hate. 

Oh, Earth ! thy hour was come ! the last elect 

Was born, complete the number of the good, 

And the last sand fell from the glass of Time. 

The cup of guilt was full up to the brim ; 

And Mercy, weary with beseeching, had 

Retired behind the sword of Justice, red 

With ultimate and unrepenting wrath ; 

But man knew not : he o'er his bowl laughed loud, 

And prophesying, said, " To-morrow shall 

As this day be, and more abundant still ! " 

As thou shah hear — But hark ! the trumpet sounds, 

And calls to evening song ; for, though with hymn 

Eternal, course succeeding course, extol 

In presence of the incarnate, holy God, 

And celebrate his never-ending praise, — 

Duly at morn and night, the multitudes 

Of men redeemed, and angels, all the hosts 

Of glory, join in universal song, 

And pour celestial harmony, from harps 

Above all number, eloquent and sweet, 

Above all thought of melody conceived. 

And now behold the fair inhabitants, 

Delightful sight ! from numerous business turn, 

And round and round, through all the extent of bliss 

Towards the temple of Jehovah bow, 

And worship reverently before his face. — Pollock. 

[V. 7. And the angel said unto me, Where- 
fore didst thou marvel ? I will tell thee the 
mystery of the woman, and of the Beast that 
carrieth her, which hath the seven heads and ten 
horns] — This woman, we have shown, is a per- 
sonification of False Religion, in every age and 
country. And the Beast which supports this 
woman, is a corrupt, cruel, and unjust political 
government, personified by a Beast, on account 
of its tyrannical and destructive character. And 
as to the seven heads, I understand that this Beast 
began to exist in one of its heads in the days of Nim- 
rod, and the Red Dragon was but a miniature of 
this Beast ; therefore, what we have said in regard 
to it, will not be applicable to this monstrous 
Beast, which hath the seven heads and ten horns. 

It is not surprising, that the apostolic Prophet 
wondered, with great admiration, at the woman 
for being drunken with the blood of saints and 
martyrs of Jesus, when he saw her and the Beast 
which carried her assume and receive, for the 
purpose of dissimulation, the most sacred appel- 



lations, such as holy, most holy, most Christian, 
sacred, most sacred, thus " stealing the livery of 
heaven to serve the devil in." 

God never does for man what he can do for 
himself. However, but for this interpretation of 
the angel, in regard to this Beast with seven 
heads and ten horns, the mystery of the Red 
Dragon, and this Beast, on which the woman 
clothed in purple sitteth, both having seven heads 
and ten horns, could never have been fully ex- 
plained and understood in all their particulars of 
agreement, or disagreement, without a subsequent 
revelation. 

[V. 8. The Beast that thou sawest was, and 
is not: and shall ascend out of the bottomless pit, 
and go into perdition : and they that dwell on the 
earth shall wonder, whose names were not written 
in the book of life, from the foundation of the 
world, when they behold the Beast that was, and 
is not, and yet is] — The Beast, or political gov- 
ernment, that thou sawest was alive or in exist- 
ence, from the foundation of political government 
in the world ; but five of his heads have been 
killed, and therefore these heads are not : and he 
hath two other heads that shall ascend out of the 
great deep of Political Power, here called the 
abyss, or bottomless pit, because all such powers 
are of the earth earthy, and they shall go into 
perdition ; for none other shall be after these, for 
all political power is to be utterly overthrown. 

And they that dwell upon the earth, live by 
their fat offices, and rich political incomes, public 
spoils and robbery, shall wonder, why such a 
great change has taken place ; and these thous- 
ands on thousands of officers, from the monarch 
on his throne, to the humblest postilion that helps 
to drive the coach of state, shall wonder what 
they shall do to obtain their daily bread ; for the 
days will again come, when he that will not 
work, shall not eat. And all whose names are 
not worthy of a place in the register of life, are 
not numbered with the children of the woman 
clothed with the sun ; and on the same condition 
that all have been recorded in the book of life ; 
on the condition that they believed and obeyed 
the Gospel, loved mercy, dealt justly, and walked 
humbly before God ; that they were diligent in 
business, fervent in spirit, serving the Lord ; and 
this is the condition, and only condition, that the 
names of any have been recorded as the subjects 
of the heavenly kingdom from the foundation of 
the world ; and it is on these conditions only, that 
their names are retained in the book of life. 

All men, except true Christians, will wonder 
at the overthrow of political government. But 
the children of the heavenly king will rejoice, 
when that long-looked for, happy day shall dawn 
upon our oppressed world. 



ANNOTATIONS. — CHAPTER XVII. 



345 



Thrice happy days ! thrice blessed the man who saw 
Their dawn ! The Church and Slate, that long had held 
Unholy intercourse, wero now divorced ; 
Princes were righteous men, judges upright; 
And first, in general, now — for in the worst 
Of times there were some honest seers — the priest 
Sought other than the tleece among his flocks, 
Best paid when God was honored most; and like 
A cedar, nourished well, J erusalem grew, 
And towered on high, and spread, and flourished fair ; 
And underneath her boughs the nations lodged, 
All nations lodged, and sung the song of peace. 
From the four winds, the Jews, eased of the Curse, 
Returned, and dwelt with God in Jacob's land, 
And drank of Sharon and of Carmel's vine. 
Satan was bound, though bound, not vanished quite, 
But lurked about the timorous skirts of things, 
111 lodged, and thinking whiles to leave the earth, 
And with the wicked, — for some wicked were, — 
Held midnight meetings, as the saints were wont, 
Fearful of day, who once was as the sun, 
And worshiped more. The bad, but few, became 
A taunt, and hissing now, as heretofore 
The good; and, blushing, hasted out of sight. 
Disease was none ; the voice of war, forgot ; 
The sword, a share ; a pruning-hook, the spear. 
Men grew and multiplied upon the earth, 
And filled the city and the waste ; and Death 
Stood waiting for the lapse of tardy Age, 
That mocked Lim long. Men grew and multiplied, 
But lacked not bread ; for God his promise brought 
To mind, and blessed the land with plenteous rain, 
And made it blessed, for dews, and precious things 
Of heaven, and blessings of the deep beneath, 
And blessings of the sun, and moon, and fruits, 
Of day and night, and blessings of the vale, 
And precious things of the eternal hills, 
And all the fullness of perpetual Spring. 

The prison-house, where chained felons pined, 
Threw open his ponderous doors, let in the light 
Of heaven, and grew r into a Church, where God 
Was worshiped. None were ignorant, selfish none. 
Love took the place of law ; where'er you met 
A man, you met a friend, sincere and true. 
Kind looks foretold as kind a heart within ; 
Words as they sounded, meant ; and promises 
Were made to be performed. Thrice happy days ! 
Philosophy was sanctified, and saw 
Perfections that she thought a fable, long. 
Revenge his dagger dropped, and kissed the hand 
Of Mercy ; Anger cleared his cloudy brow, 
And sat with Peace ; Envy grew red, and smiled 
On Worth ; Pride stooped, and kissed Humility ; 
Lust washed his miry hands, and, wedded, leaned 
On chaste Desire ; and Falsehood laid aside 
His many-folded cloak, and bowed to Truth; 
And Treachery up from his mining came, 
And walked above the ground with righteous Faith ; 
And Covetousness unclenched his sinewy hand, 
And opened his door to Charity, the fair ; 
Hatred was lost in Love ; and Vanity, 
With a good conscience pleased, her feathers cropped ; 
Sloth in the morning rose with Industry ; 
To Wisdom Folly turned ; and Fashion turned 
Deception off, in act as good as word. 
The hand that held a whip was lifted up 
To bless ; Slave was a word in ancient books 
Met, only ; every man was free ; and all 
Feared God, and served him day and night in love. 

44 



[V. 9. And here is the mind which hath wis- 
dom. The seven heads are seven mountains, on 
which the woman sitteth] — Here is what the mind 
which hath wisdom can fully comprehend and 
understand, when the Angel explains what is 
meant hy the heads and horns of the Beast. This 
Beast has reared its heads, mountain high, seven 
different times, as we shall yet show. 

Mountain, is used to symbolize an empire ; 
therefore, the seven heads of this Beast are the 
seven great empires which have existed on earth 
since the days of the flood, and the organization 
of the first form of political government. 

[On which the woman sitteth] — This woman, 
which symbolizes False Religion, has sat upon, 
and directed and controlled the Beast in every 
age and country. In the name of their gods they 
set up their banners and fought their battles ; and 
when their conquests were ended, they honored 
this woman, False Religion, by idolatrous sacri- 
fices, Bacchanalian feasts, and unhallowed revel- 
ings, as the charcater of those will prove, who 
had the name or mark of the Beast, or the num- 
ber of his name in their hand or forehead ! 

The rest, who lost the heavenly light revealed, 
Not wishing to retain God in their minds, 
In darkness wandered on : yet could they not, 
Though moral night around them drew her pall 
Of blackness, rest in utter unbelief. 
The voice within, the voice of God, that naught 
Could bribe to sleep, though steeped in sorceries 
Of Hell, and much abused by whisperings 
Of Evil Spirits in the dark, announced 
A day of judgment, and a judge, — a day 
Of misery, or bliss ; — and being ill 
At ease, for gods they chose them stocks and stones, 
Reptiles, and weeds, and beasts, and creeping things, 
And Spirits accursed — ten thousand Deities ! 
(Imagined worse than he who craved their peace) 
And bowing, worshiped these as best beseemed, 
With midnight revelry obscene and loud, 
With dark, infernal, devilish ceremonies, 
And horrid sacrifice of human flesh, 
That made the fair heavens blush. So had was Sin. 
So lost, so ruined, so depraved was man ! — 
Created first in God's own image fair ! 

0, cursed, cursed Sin ! traitor to God, 
And miner of man ! mother of Woe, 
And Death, and Hell, — wretched, yet seeking worse : 
Polluted most, yet wallowing in the mire ; 
Most mad, yet drinking Frenzy's giddy cup; 
Depth ever deepening, darkness darkening still ; 
Folly for wisdom, guilt for innocence ; 
Anguish for rapture, and for hope despair ; 
Destroyed destroying ; in tormenting pained ; 
Unawed by wrath ; by mercy unreclaimed ; 
Thing most unsightly, most forlorn, most sad— 
Thy time on earth is past, thy war with God 
And holiness : but who, oh who shall tell, 
Thy unrepentable and ruinous thoughts ? 
Thy sighs, thy groans ? Who reckon thy burning tears, 
And damned looks of everlasting grief, 
Where now, with those who took their part with thee, 
Thou sitt'st in Hell, gnawed by the eternal Worm — 
To hurt no more, on all the holy hills? 



346 



ANNOTATIONS.— CHAPTER XVII. 



[V. 10. And there are seven kings ; five are 
fallen, and one is, and the other is not }'et, come ; 
and when he cometh he must continue a short 
space] — Kings, in this place, are used, by meton- 
omy, for kingdoms or empires; and therefore we 
may say there are seven great empires to exist in 
the world before the Beast is destroyed ; and the 
great kingdoms or empires of the world precisely 
answer the Prophet's description : 1. The Assyr- 
ian empire ; 2. The Egyptian empire ; 3. The 
Babylonian empire ; 4. The Medo-Persian em- 
pire ; 5. The Grecian empire. These five had 
arisen, flourished and fallen before the Christian 
era ; and the woman clothed in purple and scarlet, 
False Religion, had been maintained and carried 
by all of them. [And one is]— 6. The old Ro- 
man empire, which is Daniel's seven-headed and 
ten-horned Beast, was in existence at the Advent, 
and was still in existence when this vision was 
revealed to the Prophet, in the island of Patmos, 
and continued until A. D. 520. [And the other is 
not yet come] — 7. This is the new Roman empire, 
St. John's seven-headed and ten-horned Beast. 

[And when he cometh, he must continue a 
short space] — This is St. John's seven-headed and 
ten-horned Beast, which came into existence about 
A. D. 520, and continued but a short space as a 
separate political government ; for by the ninth 
century, the Roman Catholic Pontiffs claimed uni- 
versal supremacy over the whole Roman empire; 
and therefore, it continued as a mere political 
power, but for a short space, compared with the 
Old Roman empire, which was Daniel's seven- 
headed and ten-horned beast, which was diverse 
from all the other Beasts or empires which had 
been before it; and continued to exist from the 
founding of Rome, about 740 years B. C, to about 
A. D. 520, just 1260 years. 

"The infernal Phocas, indeed, according to 
many historians, wrested the title of universal 
bishop from the Byzantine patriarch, and entailed 
it in perpetuity on the Roman Pontiff. Some 
modern publications annex considerable impor- 
tance to this transaction, and even date the Papal 
supremacy from this epoch. But this, as many 
reasons show, was no leading fact, much less a 
marked era in the history of the Papacy. The 
truth of the narration is very questionable. The 
contemporary historians are silent on this topic. 
The relation rests on the sole credit of Baronius, 
who, on account of his modernness as well as his 
partiality, is no authority. Pelagius and Gregory 
had disclaimed the title, which, for some centu- 
ries, was not retained by the successors of Boni- 
face. The Roman Pontiff, says Gratiau, ' is not 
universal,' though some refer its assumption to 
the ninth century. But the account, even if true, 
is unimportant. The application, intended merely 



as complimontal and honorary, was not new nor 
accompanied with any fresh accessions of author- 
ity. The title had been given to Pope Leo the 
Great, by the Council of Chalcedon, and to the 
Byzantine patriarchs by the emperors Leo and 
Justinian. Leo had called Stephen Universal, 
and Justinian, at a latter date, had, in the same 
style, mentioned Mennas, Epiphanias, and Anthe- 
mitis. The patriarchs of Constantinople, before, 
as well as after Boniface, were called universal 
bishops. Phocas, indeed, rescinded the dignity. 
But the title was afterward restored by Heraclius 
the successor of Phocas, and retained with the 
utmost pertinacity. 

" But Phocas, if he did not bestow the title of 
universal bishop on the Roman Pontiff, conferred 
something, which, if belief may be attached to 
Anastasius, Bede, and Paul the Deacon, was 
equivalent or even superior. The primacy, claim- 
ed by the eastern patriarch, this emperor, accord- 
ing to these historians, transferred to the western 
Pontiff. The primacy, however, obtained in this 
manner, could have no pretensions to be of eccle- 
siastical or divine origin ; but on the contrary, 
like all the honors of the Papacy, was of civil 
and human authority. 

"Nicholas and John, in the ninth century, laid 
the foundation, and Gregory, in the eleventh, 
raised the superstructure. The latter completed 
the outline, which the two former had beguu. 
The skeleton, which Nicholas and John had or- 
ganized, Gregory clothed with flesh, supplied with 
blood, and inspired with life and activity. Inno- 
cent the Thircl seemed, if possible, to out-rival 
Gregory in the career of usurpation and tyranny. 
Unwearied application, extensive knowledge of 
ecclesiastical law, and vigilant observation of 
passing events, sustained this Pontiffs fearless 
activity ; and he obtained the three great objects 
of his pursuit, sacerdotal sovereignty, regal mon- 
archy, and dominion over kings. Boniface the 
Eighth walked in Innocent's steps, and endeavored 
to surpass his predecessor in the paths of despot- 
ism. During the period which elapsed from 
Innocent till Boniface, the sun of pontifical glory 
shone in all its meridian splendor. The thirteenth 
century constituted the noonday of papal domi- 
nation. Rome, mistress of the world, inspired 
all the terrors of her ancient name, thundering 
anathemas, interdicting nations, and usurping 
authority over councils and kings. Christendom, 
through all its extended realms of mental and 
moral darkness, trembled while the Pontiff fulmi- 
nated excommunications. Monarchs quaked on 
their thrones at the terror of Papal despotism, and 
crouched before his spiritual power like the mean- 
est slaves. The clergy considered his holiness as 
the fountain of their subordinate authority, and 



ANNOTATIONS. — 



CHAPTER XVII. 



347 



tho way to future promotion. The people, im- 
mersed in gross ignorance and superstition, view- 
ed his supremacy as a terrestial deity, who wielded 
the temporal and eternal destinies of man. The 
wealth of nations flowed into the sacred treasury, 
and enabled the successor of the Galilean fisher- 
man and head of tho Christian commonwealth, 
to rival the splendor of eastern pomp and gran- 
deur." — Edgar's Variations. 

[V. 11. And the beast that was, and is not, 
even he is the eighth, and is of the seven, and 
goeth into perdition] — And the two-horned Beast, 
or political government, that was seen coming up 
out of the earth, and is not yet come at the giv- 
ing of this Revelation, nor did not appear till 
about A. D. 1783 ; even he is the eighth Beast, 
or great political empire, which shall be on the 
earth ; and is of the seven / is the offspring of for- 
mer political governments or empires : and shall 
exercise all the power of the first Beasts before 
him. If the} r extended their power over the world, 
so will this Beast. If they were corrupt, cruel, 
unjust, and oppressive to their subjects, so this 
Beast will be the same ; but, like all Beasts before 
him, he goeth into perdition — is to be utterly 
overthrown. 

Nor was the general aspect of trie world 
Always a moral waste ; a time there came, 
Tho' few believed it e'er should come, a time 
Typed by the Sabbath day recurring once 
In seven ; and by the year of rest indulged 
Septennial to the lands on Jordan's banks : 
A time foretold in Judah's bards in words 
Of fire : a time, seventh part of time, and set 
Before the eighth and last — the Sabbath day 
Of all the earth — when all had rest and peace. 
Before its coming many to and fro 
Ran ; ran from various cause ; by many sent 
From various cause ; upright, and crooked both. 
Some sent, and ran for love of souls sincere; 
And more at instance of a holy name. 
With godly zeal much vanity was mixed ; 
And circumstance of gaudy civil pomp ; 
And speeches buying praise for praise ; and lists 
And endless scrolls, surcharged with modest name3 
That sought the public eye ; and stories, told 
In quackish phrase, that hurt their credit, even 
When true — combined with wise and prudent means. 
Much wheat, much chaff, much gold, and much alloy : 
But God wrought with the whole — wrought most with what 
To men seemed weakest means — and brought result 
Of good from good and evil both ; and breathed 
Into the withered nations breath and life, 
The breath and life of liberty and truth, 
By means of knowledge breathed into the soul. 

Then was the evil day of tyranny I 
Of kingly and of priestly tyranny, 
That bruised the nations long. As yet, no state 
Beneath the heavens had tasted freedom's wine, 
Though loud of freedom was the talk of all. 
Some groaned more deeply, being heavier tasked; 
Some wrought with straw, and some without ; but all 
Were slaves, or meant to be ; for rulers still, 
Had been of equal mind, excepting few, 



Cruel, rapacious, tyrannous, and vile, 

And had with equal shoulder propped the Beast. 

As yet, the Church, the holy spouse of God, 

In numbers few, had wandered in her weeds 

Of mourning, persecuted, scorned, reproached, 

And buffeted, and killed ; in members few, 

Though seeming many whiles ; then fewest, oft, 

When seeming most. She still had hung her harp 

Upon the willow-tree, and sighed and wept 

From age to age. Satan began the war, 

And all his angels, and all wicked men, 

Against her fought by wile or fierce attact, 

Six thousand years; but fought in vain. She stood, 

Troubled on every side, but not distressed ; 

Weeping, but yet despairing not; cast down, 

But not destroyed ; for she upon the palms 

Of God was graven, and precious in his sight, 

As apple of his eye ; and, like the bush 

On Midia's mountain seen, burned unconsumed ; 

But to the wilderness retiring, dwelt, 

Debased in sackcloth, and forlorn in tears. 

[V. 12. And the ten horns which thou sawest 
are ten kings, which have received no kingdom 
as yet ; but receive power as kings one hour with 
the beast] — This Beast, which had the ten horns, 
which St. John saw rising out of the sea, was the 
seventh beast, or great political empire that has 
appeared in the world, which had not been divid- 
ed into kingdoms as yet, when this prediction was 
given ; but the empire would be divided into ten 
horns or kingdoms, and those kings receive power 
in the fullness of time; one hour with the Beast, 
which he saw coming up out of the earth, having 
two horns, which we have found to be the Amer- 
ican government. 

These ten horns or kingdoms, in my judgment, 
are to exist cotemporarily with the hvo-horned 
Beast,' and therefore it is said, "they have re- 
ceived no kingdom as yet; but shall receive 
power as kings, one hour xoith the Beast" that 
had two horns like a lamb ; but he spake as a 
Dragon, having the same language and laws. 

[V. 13. These have one mind, and shall give 
their power and strength unto the beast] — These 
ten kingdoms shall have one mind — shall be of 
one mind, in the days of the fifth angel, when he 
shall pour out his vial upon Europe, the seat of 
the Beast, which arose out of the sea : and then 
shall the}' give their kingly power or name, and 
political strength, unto the two-horned Beast; and 
all Europe become a part of the great Republican 
Empire, of winch America, the two-homed Beast, 
will be the head and place where the great Con- 
gress of nations shall assemble. 

[V. 14. These shall make war with the Lamb, 
and the Lamb shall overcome them ; for he is 
Lord of lords and King of kings ; and they that 
are with him are called, and chosen, and faithful] 
— Whatever is done to the servants of Christ, is 
the same as if it was done to him ; and whatever 
is done by his people, is the same as if it was 



348 



ANNOTATIONS 



— CHAPTER XVII. 



done by him ; therefore we understand by these 
kings making war with the Lamb, implies that 
they would make war with the followers of the 
Lamb, which these kings actually did in the late 
war, and war of the American Revolution. And 
the Lamb, through his true people, overcame 
them, so that no kingdom of Europe will dare to 
renew the attack upon the American people ; for 
in this victory the Captain of our salvation has 
proved himself to be Lokd of lords ; of all the 
lords of England ; and King of kings, of all the 
kings of Europe. And if, like our faithful fore- 
fathers, we are true to our trust, no weapon 
formed against us shall ever prosper ! 

[And they that are with him are called, and 
chosen, and faithful] — Never, perhaps, could 
this passage have applied with more truth and 
force, to any set of men on earth, than to our 
American Revolutionary sires. They were called 
under God, to defend the last lingering fires of 
Liberty, and the sacred altar of pure Religion! 
And they were chosen to endure hardness as good 
soldiers of Jesus Christ; and how they endured, 
their blood-stained steps, and the records of time 
shall tell ! And their faithf ulness shall never 
be forgotten, for though their labors were on 
earth, their reward is on high ! 

[V. 15. And he sayeth unto me, The waters 
which thou sawest, where the whore sitteth are 
peoples, and multitudes, and nations, and 
tongues] — This whore, or idolatress, the woman 
clothed in purple and scarlet, as we before said, 
is the personification of False Religion ; and she 
has rested upon the Beast, or political power of 
every nation on earth. " So many words in the 
plural number," says Bishop Newton, "fitly denote 
the great extensiveness of her power and jurisdic- 
tion. She herself glories in the title of Catholic 
Church, aud exults in the number of her votaries, 
as a certain proof that hers is the true religion. 
Cardinal Ballarmin's first note of the true church 
is, the very name of the Catholic Church ; and 
his fourth note is, amplitude, or multitude, and 
variety of believers ; for the truly Catholic 
Church, says he, ought not only to comprehend 
all ages, but likewise all places, all nations, all 
kinds of men." 

As yet had sung the scarlet-colored Whore, 
Who on the breast of civil power reposed 
Her harlot head, (the Church a harlot then, 
When first she wedded civil power,) and drank 
The blood of martyred saints, — whose priests were lords, 
Whose coffers held the gold of every land, 
Who held a cup of all pollutions full, 
Who with a double horn the people pushed, 
And raised her forehead, full of blasphemy, 
Above the holy God, usurping oft 
Jehovah's incommunicable names. 
The nations had been dark ; the Jews had pined, 
Scattered without name, beneath the Curse ; 



War had abounded, Satan raged, unchained 
And earth had still been black with moral gloom. 

But now the cry of men oppressed went up 
Before the Lord, and to remembrance came 
The tears of all his saints, their tears, and groans. 
Wise men had read the number of the name ; 
The prophet-years had rolled ; the time, and times, 
And half a time, were now fulfilled complete ; 
The seven fierce vials of the wrath of God, 
Poured by seven angels strong, were shed abroad 
Upon the earth, and emptied to the dregs ; 
The prophecy for confirmation stood ; 
And all was ready for the sword of God. 

The righteous saw, and fled without delay, 
Into the chambers of Omnipotence. 
The wicked mocked, and sought for erring cause, 
To satisfy the dismal state of things ; 
The public credit gone, the fear in time 
Of peace, the starving want in time of wealth, 
The insurrection muttering in the streets, 
And pallid consternation spreading wide ; 
And leagues, though holy termed, first ratified 
In hell, on purpose made to under-prop 
Iniquity, and crush the sacred truth. 

Meantime, a mighty angel stood in heaven, 
And cried aloud, " Associate now yourselves, 
Ye princes, potentates, and men of war. 
And mitred heads, associate now yourselves, 
And be dispersed ; embattle, and be broken. 
Gird on your armor, and be dashed to dust. 
Take counsel, and it shall be brought to naught. 
Speak, aud it shall not stand." And suddenly 
The armies of the saints, imbannered, stood 
On Zion hill ; and with them angels stood 
In squadron bright, and chariots of fire ; 
And with them stood the Lord, clad like a man 
Of war, and to the sound of thunder, led 
The battle on. Earth shook, the kingdoms shook 
The Beast, the lying Seer, dominions, fell ; 
Thrones, tyrants fell, confounded in the dust, 
Scattered and driven before the breath of God, 
As chaff of summer threshing-floor, before 
The wind. Three days the battle wasting slew. 
The sword was full, the arrow drunk with blood ; 
And to the supper of Almighty God, 
Spread in Hamonah's vale, the fowls of heaven, 
And every beast, invited, came, and fed 
On captains' flesh, and drank the blood of kings. 

And, lo ! another angel stood in heaven, 
Crying aloud with mighty voice, "Fallen, fallen, 
Is Babylon the Great, to rise no more. 
Eejoice, ye prophets ! over her rejoice, 
Apostles ! holy men, all saints, rejoice ! 
And glory give to God, and to the Lamb." 
And all the armies of disburdened earth, 
As voice of many waters, and as voice 
Of thunderings, and voice of multitudes, 
Answered, Amen. And every hill and rock 
And sea, and every beast, answered, Amen. 
Europa answered, and the farthest bounds 
Of woody Chili, Asia's fertile coasts, 
And Afric's burning wastes, answered, Amen. 
And Heaven, rejoicing, answered back, Amen. 

[V. 16. And the ten horns, which thou sawest 
upon the beast, these shall hate the whore, and 
shall make her desolate and naked, and shall eat 
her flesh, and burn her with' fire] — The ten horns, 
or ten kingdoms which thou sawest upon the 



ANNOTATIONS. — CHAPTER X VII . 



349 



Beast, which arose out of the sea ; these shall 
hate the "Whore, in the days of the fifth vial, and 
shall make her desolate and naked ; shall take 
from her all means of protection and defense, and 
shall eat up her flesh, food, subsistence and 
riches, and burn her with fire, to the great joy of 
the people of God. 

Not so the wicked. They afar were heard 
Lamenting. Kings, who drank her cup of whoredoms, 
Captains, and admirals, and mighty men, 
Who lived deliriously ; and merchants, rich 
With merchandise of gold, and wine, and oil ; 
And those who traded in the souls of men, 
Known by their gaudy robes of priestly pomp ; — 
All these afar off stood, crying, Alas ! 
Alas ! and wept, and gnashed their teeth, and groaned ; 
And, with the owl that on her ruins sat, 
Made dolorous concert in the ear of Night. 
And over her again the Heavens rejoiced, 
And Earth returned again the loud response. 

[V. 17. For God hath put in their hearts to 
fulfill his will, and to agree, and give their king- 
dom unto the beast, until the words of God shall 
be fulfilled] — We have shown that these ten 
kingdoms, will give their power and strength, 
here called their kingdom, unto the two-horned 
Beast, in the days of the fifth vial ; for God, who 
maketh men to be of one mind, shall put into 
their hearts to fulfill his will, and to agree for 
this very purpose, that his will may be fulfilled, 
according to the words which he hath predicted, 
in regard to the two-horned Beast ; showing that 
it is to be the last Beast, or political government 
on earth ; and like all before it, is finally to go 
into perdition ; be utterly overthrown at the close 
of the seventh vial period, to give place to the 
kingdom of the Saints, for all the kingdoms of 
this world are to be given unto the saints of the 
Most High ; and their own Messiah shall reign 
king forever, over all the world. 

[V. 18. And the woman which thou sawest 
is that great city, which reigneth over the kings 
of the earth] — In the eleventh chapter, True Relig- 
ion is represented under the emblem of the Holy 
City : and her heartless enemy, False Religion, is 
represented under the emblem of the Great City. 
Then True Religion is again symbolized by the 
woman clothed with the sun ; and False Religion, 
by the woman clothed with purple and scarlet. 
Here, the first emblem, Great City, is again re- 
peated, toshow that she is the same in character, 
whatever her name. 

And at the shadowy twilight — in the dark 
And gloomy night, 1 looked, and saw her come 
Abroad, arrayed in harlot's soft attire ; 
And walk without in every street, and lie 
In wait at every corner, full of guile. 
And as the unwary youth of simple heart, 
And void of understanding, passed, she caught 



And kissed him, and with lips of lying said : 

I have peace-offerings with me; I have paid, 

My vows this day ; and therefore came I forth 

To meet thee, and to seek thee diligently, 

To seek thy face, and I have found thee here. 

My bed is decked with robes of tapestry, 

With carved work, and sheets of linen fine ; 

Perfumed with aloes, myrrh, and cinnamon. 

Sweet are stolen waters ! pleasant is the bread 

In secret eaten ! the goodman is from home. 

Come, let us take our fill of love till morn 

Awake ; let us delight ourselves with love. 

With much fair speech she caused the youth to yield ; 

And forced him with the flattering of her tongue. 

I looked, and saw him follow to her house, 

As goes the ox to slaughter ; as the fool 

To the correction of the stocks ; or bird 

That haste into the subtle fowler's snare, 

And knows not, simple thing, 'tis for its life. 

I saw him enter in ; and heard the door 

^Behind them shut ; and in the dark still night, 

When Cod's unsleeping eye alone can see, 

He went to her adulterous bed. At morn 

I looked, and saw him not among the youths : 

I heard his father mourn, his mother weep : 

For none returned that went with her. The dead 

Were in her house ; her guests in depths of hell • 

She wove the winding-sheet of souls, and laid 

Them in the urn of everlasting death. 

[Which reigneth over the kings of the earth] — ■ 
Kings of the earth, is used here, in my opinion, 
not only literally, but also metaphorically, and in 
contrast with the kings of the Eastern Sun, or 
Sun of Righteousness. This woman reigneth 
in every age and country, over the kings of the 
earth, the children of disobedience, called also the 
children of this world, because all their labors, 
and hopes, and pleasures, are entirely confined to 
this world. 

This Great City, or False Religion, and politi- 
cal corporation, which began in pride, and rebel- 
lion against God, at the building of Babel, and 
the founding of the first political government, 
was in disobedience, and direct insult to the God 
of heaven, who designed to be the lawgiver and 
King of mankind forever. But on account of 
their disobedience, God dispersed them abroad 
over the world ; and confused their languages, 
and divided them by different tongues, into sepa- 
rate nations. From that time to this, the Great 
City, the false political and false religious powers, 
through the influence and agency of Satan, have 
reigned over the kings of the earth, as well as over 
their most abject vassals. And this state of things 
will continue, until God shall turn a pure lan 
guage upon Zion, and all mankind shall be again of 
one language and one speech ; and this will take 
place at the close of the seventh vial period, 
which will be about the year A. D. 2880. 

Pride, self-adoring pride, was primal cause 
Of all sin past, all pain, all wo to come. 
Unconquerable Pride ! first, eldest sin — 



350 



ANNOTATIONS.— CHAPTER XVII. 



Great fountain-head of evil — highest source, 

Whence flowed rebellion 'gainst the Omnipotent, 

Whence bate of man to man, and all else ill. 

Pride at the bottom of the human heart 

Lay, and gave root and nourishment to all 

That grew above. Great ancestor of vice 

Hate, unbelief, and blasphemy of God ; 

Envy and slander; malice and revenge ; 

And murder, and deceit, and every birth 

Of damned sort, was progeny of Pride. 

It was the ever-moving, acting force, 

The constant aim, and the most thirsty wish 

Of every sinner unrenewed, to be 

A God : — in purple or in rags, to have 

Himself adored ; whatever shape or form 

His actions took : whatever phrase he threw 

About his thoughts, or mantle o'er his life, 

To be the highest, was the inward cause 

Of all — the purpose of the heart to be 

Set up, admired, obeyed. But who would bow 

The knee to one who served and was dependent? 

Hence man's perpetual struggle, night and day, 

To prove he was his own proprietor, 

And independent of his God, that what 

He had might be esteemed his own, and praised 

As such — He labored still, and tried to stand 

Alone un propped — to be obliged to none ; 

And in the madness of his pride he bade 

His God farewell, and turned away to be 

A god himself; resolving to rely, 

Whatever came, upon his own right hand. 

desperate frenzy ! madness of the will ! [quench 
And drunkenness of the heart ! that nought could 
But floods of wo, poured from the sea of wrath, 
Behind which mercy set. To think to turn 
The back on life original, and live— 
The creature to set up a rival throne 
In the creator's realm— to deify 
A worm— and in the sight of God be proud- — 
To lift an arm of flesh against the shafts 
Of the Omnipotent, and midst his wrath 
To seek for happiness— insanity 

Most mad ! guilt most complete ! Seest thou those 

That roll at various distance around the throne 

Of God, in numerous, and fill the calm 

Of heaven with sweetest harmony, when saints 

And angels sleep-— as one of these, from love 

Centripetal withdrawing, and from light, 

And heat, and nourishment cut off, should rush 

Abandoned o'er the line that runs between 

Create and increate ; from ruin driven 

To ruin still, thro' the abortive waste : 

So Pride from God drew off the bad ; and so 

Forsaken of him, he lets them ever try 

Their single arm against the second death ; 

Amidst vindictive thunders lets them try 

The stoutness of their hearts ; and lets them try 

To quench their thirst amidst the unfading fire ; 

And to reap joy where he has sown despair : 

To walk alone unguided, unbemoaned, 

Where Evil dwells, and Death, and moral Night, 

In utter emptiness to find enough ; 

In utter dark find light ; and find repose 

Where God with tempest plagues for evermore ; 

For so they wished it, so did Pride desire. 



Such was the cause that turned so many off 
Rebelliously from God, and led them on 
From vain to vainer still, in endless chase. 
And such the cause that made so many cheeks 
Pale, and so many knees to shake, when men 
Rose from the grave ; as thou shalt hear anon. 

We will close our annotations on this chapter, 
with a few additional observations in regard to 
the teachings of the fifth verse. 

Mystery, is a word, which in the language, and 
at the time this Revelation was given, signified 
a dramatic representation. Now if we take the 
term in this sense, was there ever a Religion, to 
which mystery could be so suitably applied, as to 
the Papal Religion ? It is a complete system of 
dramatic representations, in rites, ceremonies, 
and symbols. 

As a Political Corporation, she has more truly 
merited the title of babylon the great, on account 
of her bloody wars, Crusades, and Inquisition, than 
any other political power on earth. Do the aunaia 
of history give any account of any power, which 
has so long held the true Israel of God in captivity, 
showed them so little favor, and so unrelentingly 
destroyed such countless numbers ? "Was it the 
Assyrian, Egyptian, Babylonian, Medo-Persian, 
Grecian, or Pagan Roman? History answers 
from the four winds, NO. 

But if we look at her as an Ecclesiastical Cor- 
poration, the very structure of her laws, neces- 
sarily entitles her to the character of the mother 
of harlots. What is the united testimony of ex- 
perience and histoiy, as to her law, interdicting 
the marriage of her clergy? And. what is the 
testimony of ages, as to her confessional, in pro- 
ducing individual and national prostitution ? 

Now if we look at her as a trading, or Commer- 
cial corporation, we shall see by the clear light 
of history, that she is the parent of the abomina- 
tions of the earth. What else was the sale of her 
indulgences, but to produce every evil word and 
work, the abo?ni?iations of the earth ? And all 
these have stood out as prominently in her char- 
acter, conduct, and counsels, as if written in liv- 
ing letters of largest type upon her forehead. 
Therefore, this is her name ; MYSTERY, BABY- 
LON THE GREAT, THE MOTHER OF HAR- 
LOTS, AND ABOMINATIONS OF THE 
EARTH. Can all this be applied with equal 
force and propriety, to any other power which 
has ever existed on earth ? The answer comes 
up in the negative, from every period of her exist- 
ence, from every land of her sojourn, and from 
every page of her history ! 



352 



THE VOICE OF THE PROPHETS. 



REVELATION. 

CHAPTER XVIII. 

2 Babylon is fallen. 4 The people of God commanded 
to depart out of her. 9 The kings of the earth, 11 
with the merchants and mariners, lament over her. 
20 The saints rejoice for the judgments of God upon 
her. 

1. And after these things I saw another 
angel come down from heaven, having great 
power; and the earth was lightened with his 
glory. 

2. And he cried mightily with a strong voice, 
saying, Babylon the great is fallen, is fallen, and 
is become the habitation of devils, and the hold 
of every foul spirit, and a cage of every un- 
clean and hateful bird. 

3. For all nations have drunk of the wine 
of the wrath of her fornication, and the kings 
of the earth have committed fornication with 
her, and the merchants of the earth are waxed 
rich through the abundance of her delicacies. 

4. And I heard another voice from heaven, 
saying, Come out of her, my people, that ye be 
not partakers of her sins, and that ye receive 
not of her plagues. 

5. For her sins have reached unto heaven, 
and God hath remembered her iniquities. 

6. Reward her even as she rewarded you, and 
double unto her double according to her works: 
in the cup which she hath filled, fill to her double. 

7. How much she hath glorified herself, and 
lived deliciously, so much torment and sorrow 
give her: for she saith in her heart, I sit a 
queen, and am no widow, and shall see no sor- 
row. 

8. Therefore shall her plagues come in one 
day, death, and mourning, and famine ; and she 
shall be utterly burned with fire : for strong is 
the Lord God who judgeth her. 

9. And the kings of the earth, who have 
committed fornication and lived deliciously with 
her, shall bewail her, and lament for her, when 
they shall see the smoke of her burning. 

10. Standing afar off for the fear of her 
torment, saying, Alas, alas ! that great city 
Babylon, that mighty city ! for in one hour is 
thy judgment come. 

11. And the merchants of the earth shall 
weep and mourn over her ; for no man buyeth 
their merchandise any more : 



COLLATERAL SCRIPTURES. 

(V. 1.) Afterward he brought me to the 
gate, even the gate that looketh toward the east : 
And, behold, the glory of the God of Israel 
came from the way of the east; and his voice 
was like a noise of manv waters : and the earth 
shined with his glory. And it tvas according 
to the appearance of* the vision which I saw, 
even according to the vision that I saw when I 
came to destroy the city ; and the visions zvere 
like the vision that I saw by the river Chebar ; 
and I fell upon my face. And the glory of the 
Lord came into the house, by the way of the 
gate whose prospect is toward the east. So the 
spirit took me up, and brought me into the 
inner court ; and, behold, the glory the Lord 
filled the house. And I heard him speaking 
unto me out of the house ; and the man stood 
by me. — Ezek. lxiii : 1-G. 

(V. 2.) And Babylon, the glory of king- 
doms, the beauty of the Chaluees' excellency, 
shall be as when God overthrew Sodom and 
Gomorrah. It shall never be inhabited, neither 
shall it be dwelt in from generation to genera- 
tion ; neither shall the Arabian pitch tent there, 
neither shall the shepherds make their fold there : 
But wild beasts of the desert shall lie there ; 
and their houses shall be full of doleful crea- 
tures ; and owls shall dwell there, and satyrs 
shall dance there. And the wild beasts of the 
islands shall cry in their desolate houses, and 
the dragons in their pleasant palaces ; and her 
time is near to come, and her days shall not be 
prolonged. — Isa. xiii : 19-22. 

The cormorant and the bittern shal possess 
it ; the owl also and the raven shall dwell in it : 
and he shall stretch out upon it the line of con- 
fusion, and the stones of emptiness. They shall 
call the nobles thereof to the kingdom, but none 
shall be there, and all her princes shall be noth- 
ing. And thorns shall come up in her palaces, 
nettles and brambles in the fortresses thereof; 
and it shall be a habitation of dragons, and a 
court for owls. The wild beasts of the desert 
shall also meet with the wild beasts of the 
island, and the satyr shall cry to his fellow ; the 
screech-owl also shall rest there, and find for 
herself a place of rest. There shall the great 
owl make her nest, and lay, and hatch, and 
gather under her shadow ; there shall the vul- 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

tures also be gathered, every one with her mate. 
Seek ye out of the book of the Lord, and read ; 
no one of these shall fail, none shall want her 
mate : for my mouth it hath commanded, and his 
Spirit it hath gathered them. And he hath cast 
the lot for them, and his hand hath divided it 
unto them by line : they shall possess it forever, 
froin generation to generation shall they dwell 
therein. — Isa. xxxiv : 11-17. 

But these two things shall come to thee in a 
moment in one day, the loss of children, and 
widowhood : they shall come upon thee in their 
perfection for the multitude of thy sorceries, and 
for the great abundance of thine enchantments. 
For thou hast trusted in thy wickedness : thou 
hast said, None seeth me. Thy wisdom and thy 
knowledge it hath perverted thee; and thou 
hast said in thy heart, I am, and none else be- 
side me. Therefore shall evil come upon thee ; 
thou shalt not know from whence it riseth : and 
mischief shall fall upon thee ; thou shalt not be 
able to put it of; and desolation shall come 
upon thee suddenly, which thou shalt not know. 
Stand now with thy enchantments, and with the 
multitude of thy sorceries, wherein thou hast 
labored from thy youth ; if so be thou shalt be 
able to profit, if so be thou mayest prevail. 
Thou art wearied in the multitude of thy coun- 
sels. Let now the astrologers, the star-gazers, 
the monthly prognosticators, stand up and save 
thee from these things that shall come upon thee. 
Behold they shall be as stubble; the fire shall 
burn them ; they shall not deliver themselves 
from the power of the flame ; there shall not he 
a coal to warm at, nor fire to sit before it. Thus 
shall they be unto thee with whom thou hast 
labored, even thy merchants from thy youth : 
they shall wander every one to his quarter; 
none shall save thee. — Isa lxvii : 9-15. 

(V. 4.) The word that the Lord spake against 
Babylon, and against the land of the Chal- 
deans, by Jeremiah the prophet. Declare ye 
among the nations, and publish, and set up 
a standard ; publish, and conceal not ; say, 
Babylon is taken, Bel is confounded, Merodach 
is broken in pieces ; her idols are confounded, 
her images are broken in pieces. For out of 
the north there cometh up a nation against her, 
which shall make her land desolate, and none 
45 



THE PROPHETS. 353 

COLLATERAL SCRIPTURES. 

shall dwell therein : they shall remove, they 
shall depart, both man and beast. In those 
days, and in that time, saith the Lord, the 
children of Israel shall come, they and the 
children of Judah together, going and weeping : 
they shall go, and seek the Loud their God. 
They shall ask the way to Zion, with their 
faces thitherward, saying, Come, and let us join 
ourselves to the Lord in a perpetual covenant 
that shall not be forgotten. My people hath 
been lost sheep ; their shepherds have caused 
them to go astray, they have turned them away 
on the mountains : the}'' have gone from moun- 
tain to hill, they have forgotten their resting- 
place. All that found them have devoured 
them; and their adversaries said, We offend 
not, because they have sinned against the Lord, 
the habitation of justice ; even the Lord, the 
hope of their fathers. Remove out of the 
midst of Babylon, and go forth out of the land 
of the Chaldeans, and be as the he-goats before 
the flocks. — Jer. 1 : 1-8. 

Be ye not unequally yoked together with 
unbelievers ; for what fellowship hath righteous- 
ness with unrighteousness? and what commu- 
nion hath light with darkness? And what 
concord hath Christ with Belial ? or what part 
hath he that believeth with an infidel ? And 
what agreement hath the temple of God with 
idols ; for ye are the temple of the living God ; 
as God hath said, I will dwell in them, and 
walk in them; and I will be their God, and 
they shall be my people. Wherefore come out 
from among them, and be ye separate, saith the 
Lord, and touch not the unclean thing ; and I 
will receive you, And will be a Father unto 
you, and ye shall be my sons and daughters, 
saith the Lord Almighty. — 2 Cor. vi : 14-18. 

(V. 6.) Slay all her bullocks, let them go 
down to the slaughter : wo unto them ! for their 
day is come, the time of their visitation. The 
voice of them that flee and escape out of the 
land of Babylon, to declare in Zion the ven- 
geance of the Lord our God, the vengeance of 
his temple. Call together the archers against 
Babylon : all ye that bend the bow, camp agains' 
it round about : let none thereof escape : 1/ 
compense her according to her work ; accord'' 
to all that she hath done do unto her : for 



354 



THE VOICE OF THE PROPHETS. 



REVELATION. 

12. The merchandise of gold, and silver, and 
precious stones, and of pearls, and fine linen, 
and purple, and silk, and scarlet, and all thyine 
wood, and all manner vessels of ivory, and all 
manner vessels of most precious wood, and of 
brass, and iron, and marble, 

13. And cinnamon, and odors, and oint- 
ments, and frankincense, and wine, and oil, and 
fine flour, and wheat, and beasts, and sheep, and 
horses, and chariots, and slaves, and souls of 
men. 

14. And the fruits that thy soul lusted 
after are departed from thee, and all things 
which were dainty and goodly are departed 
from thee, and thou shalt find them no more 
at all. 

15. The merchants of these things which 
were made rich by her, shall stand afar off, for 
the fear of her torment, weeping and wailing. 

1G. And saying, Alas, alas ! that great city, 
that was clothed in fine linen, and purple, and 
scarlet, and decked with gold, and precious 
stones and pearls ! 

17. For in one hour so great riches is come 
to nought. And every-ship master, and all the 
company in ships, and sailors, and as many as 
trade by sea, stood afar off, 

18. And cried when they saw the smoke of 
her burning, saying, What city is like unto this 
great city ! 

19. And they cast dust on their heads, and 
cried, weeping and wailing, saying, Alas, alas ! 
that great city, wherein were made rich all that 
had ships in the sea by reason of her costliness ! 
for in one hour is she made desolate. 

20. Rejoice over her, thou heaven, and ye holy 
apostles and prophets; for God hath avenged 
you on her. 

21. And a mighty angel took up a stone like 
a great millstone, and cast it into the sea, say- 
ing, Thus with violence shall that great city 
Babylon be thrown down, and shall be found no 
more at all. 

22. And the voice of the harpers, and musi- 
cians, and of pipers, and trumpeters, shall be 
heard no more at all in thee ; and no craftsmen, 
of whatsoever craft he be, shall be found any 
more in thee ; and the sound of a millstone shall 
be heard no more in thee ; 



COLLATERAL SCRIPTURES. 

hath been proud against the Lord, against the 
Holy One of Israel.— Jer. I: 27-29. 

By the rivers of Babylon there we sat down ; 
yea, we wept when we remembered Zion. We 
hanged our harps upon the willows in the midst 
thereof. For there they that carried us away 
captive required of us a song ; and they that 
wasted us required of us mirth, saying, Sing 
us one of the songs of Zion. How shall we 
sing the Lord's song in a strange land? If 
I forget thee, Jerusalem, let my right hand 
forget her cunning. If I do not remember 
thee, let my tongue cleave to the roof of my 
mouth ; if I prefer not Jerusalem above my 
chief joy. Remember, Lord, the children 
of Edom in the day of Jerusalem; who said, 
Rase it, rase it, even to the foundation thereof. 
daughter of Babylon, who art to be de- 
stroyed ; happy shall he be that rewardeth thee 
as thou hast served us. Happy shall he be 
that taketh and dasheth thy little ones against 
the stones. — Psalm xiii : 1-9. 

This is the rejoicing city that dwelt care- 
lessly : that said in her heart, I am, and there 
is none besides me : how is she become a 
desolation, a place for beasts to lie down in ! 
every one that passeth by her shall hiss, and 
wag his hand. — Zeph. ii : 15. 

Wo to her that is filthy and polluted, to 
the oppressing city ! She obeyed not the 
voice ; she received not correction ; she trusted 
not in the Lord ; she drew not near to her 
God. Her princes within her are roaring 
lions; her judges are evening wolves; they 
gnaw not the bones till the morrow. — Zeph. 
iii: 1-3. 

(V. 7.) Come down, and sit in the dust, 
virgin daughter of Babylon ; sit on the ground : 
there is no throne, daughter of the Chaldeans : 
for thou shalt no more be called tender and 
delicate. Take the millstones and grind meal ; 
uncover thy locks, make bare the leg, uncover 
the thigh, pass over the rivers. Thy nakedness 
shall be uncovered, yea, thy shame shall be 
seen : I will take vengeance, and I will not meet 
thee as a man. As for our Redeemer, the Lord 
of hosts is his name, the Holy One of Israel. 
Sit thou silent, and get thee into darkness, 
daughter of the Chaldeans : for thou shalt no 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

more be called, The lady of kingdoms. I was 
wroth with my people ; I have polluted mine 
inheritance and given them into thy hand : thou 
didst show them no mercy ; upon the ancient 
hast thou very heavily laid thy yoke. And 
thou saidst, I shall be a lady forever : so that 
thou didst not lay these things to thy heart, 
neither didst remember the latter end of it. 
Therefore hear now this, thou that art given to 
pleasures, that dwellest carelessly ; that sayest 
in thy heart, I am, and none else beside me ; I 
shall not sit as a widow, neither shall I know 
the loss of children : — Isa. lxvii : 1-8. 

(V. 9.) Her prophets are light and treach- 
erous persons : her priests have polluted the 
sanctuary, they have done violence to the law. 
The just Lord is in the midst thereof ; he will 
not do iniquity : every morning doth he bring 
his judgment to light, he faileth not ; but the 
unjust knoweth no shame. I have cut off the 
nations : their towers are desolate ; I made their 
streets waste, that none passeth by : their cities 
are destroyed, so that there is no man, that 
there is none inhabitant. — Zeph. iii : 4-6. 

(V. 10.) Then all the princes of the sea shall 
come down from their thrones, and lay away 
their robes, and put off their broidered gar- 
ments : they shall clothe themselves with trem- 
bling ; they shall sit upon the ground, and they 
shall tremble at every moment, and be aston- 
ished at thee. And they shall take up a lament- 
ation for thee, and say to thee, How art thou 
destroyed that tvast inhabited of sea-faring men, 
the renowned city which was strong in the sea, 
she and her inhabitants, which cause their ter- 
ror to be on all that haunt it ! Now shall the 
isles tremble in the day of thy fall ; yea, the 
isles that are in the sea shall be troubled at thy 
departure. For thus saith the Lord God, When 
I shall make thee a desolate city, like the cities 
that are not inhabited ; when I shall bring up 
the deep upon thee, and great waters shall cover 
thee ; When 1 shall bring thee down with them 
that descend into the pit, with the people of old 
time, and shall set thee in the low parts of the 
earth, in places desolate of old, with them that 
go down to the pit, that thou be not inhabited ; 
and I shall set glory in the land of the living ; 
T wilt make thee a terror, and thou shalt be no 



the teopiiets. 355 

COLLATERAL SCRIPTURES. 

more : though thou be sought for, yet shalt thou 
never be found again, saith the Lord God. — 
Ezek. xxvi : 16-21. 

(V. 11.) The ships of Tarshish did sing of 
thee in thy market ; and thou wast replenished, 
and made very glorious in the midst of the 
seas. Thy rowers have brought thee into great 
waters : the east wind hath broken thee in the 
midst of the seas. Thy riches, and thy fairs, 
thy merchandise, thy mariners, and thy pilots, 
thy caulkers, and the occupiers of thy merchan- 
dise, and all thy men of war, that are in thee, 
and in all thy company, which is in the midst 
of thee, shall fall into the midst of the seas in 
the day of thy ruin. The suburbs shall shake 
at the sound of the cry of thy pilots. And all 
that handle the oar, the mariners, and all the 
pilots of the sea, shall come down from their 
ships, they shall stand upon the land ; And shall 
cause their voice to be heard against thee, and 
shall cry bitterly, and shall cast up dust upon 
their heads ; they shall wallow themselves in the 
ashes ; And they shall make themselves utterly 
bald for thee, and gird them with sackcloth; 
and they shall weep for thee with bitterness of 
heart and bitter wailing. And in their wailing 
they shall take up a lamentation for thee, and 
lament over thee, saying, What city is like 
Tyrus, like the destroyed in the midst of the 
sea. When thy wares went forth out of the seas, 
thou filledst many people : thou didst enrich 
the kings of the earth with the multitude of thy 
riches and of thy merchandise. In the time 
tvhen thou shalt be broken by the seas in the 
depths of the waters, thy merchandise, and all 
thy company in the midst of thee, shall fall. 
All the inhabitants of the isles shall be aston- 
ished at thee, and their kings shall be sore 
afraid, they shall be troubled in their counten- 
ance. The merchants among the people shall 
hiss at thee ; thou shalt be a terror, and never 
shalt be any more. — Ezek. xxvii: 25-36. 

(V. 16.) There was a certain rich man, 
which was clothed in purple and fine linen, and 
fared sumptuously every day : And there was a 
certain beggar named Lazarus, which was laid 
at his gate, full of sores, And desiring to be 
fed with the crumbs which fell from the rich 
man's table : moreover, the dogs came and licked 



356 



THE VOICE OF THE PROPHETS. 



REVELATION. 

23. And the light of a candle shall shine no 
more at all in thee ; and the voice of the bride- 
groom and of the bride shall be heard no more 
at all in thee : for thy merchants were the great 
men of the earth ; for by thy sorceries were all 
nations deceived. 

24. And in her was found the blood of the 
prophets, and of saints, and of all that were slain 
upon the earth. 



COLLATERAL SCRIPTURES. 

his sores. And it came to pass that the beggar 
died, and was carried by the angels into Abra- 
ham's bosom : the rich man also died, and was 
buried ; And in hell he lifted up his eyes, being 
in torments, and seeth Abraham afar off, and 
Lazarus in his bosom : And he cried and said, 
Father Abraham, have mercy on me, and send 
Lazarus, that he may dip the tip of his finger 
in water, and cool my tongue ; for I am tor- 
mented in this flame. But Abraham said, Son, 
remember that thou in thy lifetime receivedst 
thy good things, and likewise Lazarus evil 
things : but now he is comforted, and thou art 
tormented. And beside all this, between us 
and you there is a great gulf fixed : so that 
they which would pass from hence to you can 
not ; neither can they pass to us that would 
come, from thence. — Luke xvi : 19-26. 

(V. 19.) For thus saith the Lord of hosts, 
the God of Israel, Behold, I will cause to cease 
out of this place, in your eyes, and in your 
days, the voice of mirth, and the voice of glad- 
ness, the voice of the bridegroom, and the voice 
of the bride. And it shall come to pass, when 
thou shalt show this people all these words, 
and they shall say unto thee, Wherefore hath 
the Lord pronounced all this great evil against 
us ? or what is our iniquity, or what is our 
sin, that we have committed against the Lord 
our God ? Then shalt thou say unto them, 
Because your fathers have forsaken me, saith 
the Lord, and have walked after other gods, 
and have served them, and have worshiped 
them, and have forsaken me, and have not 
kept my law : And ye have done worse than 
your fathers ; (for, behold, ye walk every one 



COLLATERAL SCRIPTURES. 

after the imagination of his evil heart, that 
they may not hearken unto me. — Jer. xxvi: 
9-12. 

We are confounded, because we have heard 
reproach ; shame hath covered our faces ; for 
strangers are come into the sanctuaries of the 
Lord's house. Wherefore, behold, the days 
come, saith the Lord, that I will do judgment 
upon her graven images ; and through all her 
land the wounded shall groan. Though Baby- 
lon should mount up to heaven, and though she 
should fortify the height of her strength, yet 
from me shall spoilers come unto her, saith the 
Lord. A sound of a cry cometh from Babylon, 
and great destruction from the land of the 
Chaldeans : Because the Lord hath spoiled Ba- 
bylon, and destroyed out of her the great voice ; 
when her waves do roar like great waters, 
a noise of their voice is uttered : Because the 
spoiler is come upon her, even upon Babylon, 
and her mighty men are taken • every one of 
their bows is broken ; for the Lord God of re- 
compenses shall surely requite. And I will 
make drunk her princes, and her wise men, her 
captains, and her rulers, and her mighty men : 
and they shall sleep a perpetual sleep, and not 
wake, saith the King, whose name is The Lord 
of hosts. Thus saith the Lord of hosts, The 
broad walls of Babylon shall be utterly broken, 
and her high gates shall be burnt with fire ; 
and the people shall labor in vain, and the folk 
in the fire, and they shall be weary. The word 
which Jeremiah the prophet commanded Seraiah 
the son of Neriah, the son of Maaseiah, when 
he went with Zedekiah the king of Juda into 
Babylon, in the fourth year of his reign. And 
this Seraiah was a quiet prince. So Jeremiah 
wrote in a book all the evil that should come 
upon Babylon, even all these words that are 
written against Babylon. And Jeremiah said 
to Seraiah, When thou comest to Babylon, and 
shalt see, and shalt read all these words, Then 
shalt thou say, Lord, thou hast spoken against 
this place, to cut it off, that none shall remain 
in it, neither man nor beast, but that it shall be 
desolate forever. And it shall be, when thou 
hast made an end of reading this book, that 
thou shalt bind a stone to it, and cast it into 
the midst of Euphrates : And thou shalt say, 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

Thus shall Babylon sink, and shall not rise from 
the evil that I will bring upon her, and they 
shall be weary. Thus far are the words of 
Jeremiah. — Jer. li: 51-64. 

(V. 20.) Therefore thus saith the Lord of 
hosts, Because ye have not heard my words, 
Behold, I will send and take all the families of 
the north, saith the Lord, and Nebuchadnezzar 
the king of Babylon my servant, and will bring 
them against this land, and against the inhabit- 
ants thereof, and against all these nations round 
about, and will utterly destroy them, and make 
them an astonishment, and a hissing, and per- 
petual desolations. Moreover, I will take from 
them the voice of mirth, and the voice of glad- 
ness, the voice of the bridegroom, and the voice 
of the bride, the sound of the millstones, and 
the light of the candle. And this whole land 
shall be a desolation, and an astonishment ; and 
these nations shall serve the king of Babylon 
seventy years. And it shall come to pass, 
when seventy years are accomplished, that I 
will punish the king of Babylon, and that na- 
tion, saith the Lord, for their iniquity, and the 
land of the Chaldeans, and will make it perpet- 
ual desolations. — Jer. xxv: 8-12. 

And he spake a parable unto them to this end, 
that men ought always to pray, and not to faint : 
Saying, There was in a city a judge, which 
feared not God, neither regarded man: And 
there was a widow in that city ; and she came 
unto him, saying. Avenge me of mine adver- 
sary. And he would not for a while : but after- 
ward he said within himself, Though I fear not 
God, nor regard man ; Yet, because this widow 
troubleth me, I will avenge her, lest by her 
continual coming she weary me. And the Lord 
said, Hear what the unjust judge saith. And 
shall not God avenge his own elect, which cry 
day and night unto him, though he bear long 
with them ? I tell you that he will avenge 
them speedily. Nevertheless, when the Son of 
man cometh, shall he find faith on the earth ? 
—Luke xviii : 1-8. 

(V. 21.) And the watchman told, saying, He 
came even unto them, and cometh not again : and 
the driving is like the driving of Jehu the son of 
Nimshi ; for he driveth furiously. And Joram 
said, Make ready. And Joram king of Israel, 



the prophets. 357 

COLLATERAL SCRIPTURES. 

and Ahaziah king of Judah, went out, each in 
his chariot, and they went out against Jehu, and 
met him in the portion of Naboth the Jezreelite. 
xlnd it came to pass, when Joram saw Jehu, 
that he said, Is it peace, Jehu ? And he 
answered, What peace, so long as the whore- 
doms of thy mother Jezebel, and her witchcrafts 
are so man}' ? And Joram turned his hands, 
and fled, and said unto Ahaziah, There is treach- 
ery, Ahaziah! And Jehu drew a bow with 
his full strength, and smote Jehoram between 
his arms ; and the arrow went out at his heart, 
and he sunk down in his chariot. Then said 
Jehu to Bidkar his captain, Take up, and cast 
him in the field of the portion of Naboth the 
J ezreelite : for remember how that, when I and 
thou rode together after Ahab his father, the 
Lord laid this burden upon him ; surely I have 
seen yesterday the blood of Naboth, and the 
blood of his sons, saith the Lord; and I will 
requite thee in this plat, saith the Lord. Now 
therefore take and cast him into the plat of 
ground, according to the word of the Lord. 
But when Ahaziah the king of Judah saw this, 
he fled by the way of the garden-house : and 
Jehu followed after him, and said, Smite him 
also in the chariot. And they did so at the 
going up to Gur, which is by Ibleam. And he 
fled to Megiddo, and died there. And his serv- 
ants carried him in a chariot to Jerusalem, and 
buried him in his sepulchre with his fathers in 
the city of David. And in the eleventh year 
of Joram the son of Ahab began Ahaziah to 
rein over Judah. And when Jehu was come to 
Jezreel, Jezebel heard of it; and she painted 
her face, and tired her head, and looked out at a 
window. And as Jehu entered in at the gate, 
she said, Had Zimri peace, who slew his master ? 
And he lifted up his face to the window, and 
said, Who is on my side ? who ? And there 
looked out to him two or three eunuchs. And 
he said throw her down. So they threw her 
down : and some of her blood was sprinkled on 
the wall, and on the horses : and he trode her 
under foot. And when he was come in, he did 
eat and drink, and said, Go, see now this cui'sed 
woman, and bury her : for she is a king's daugh- 
ter. And they went to bury her; but they 
found no more of her than the scull, and the 



358 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

feet, and the palms of her hands. Wherefore 
they came again and told him. And he said, 
this is the word of the Lord, which he spake by 
his servant Elijah the Tishbite, saying, in the 
portion of Jezreel shall the dogs eat the flesh 
of Jezebel : And the carcase of Jezebel shall 
be as dung upon the face of the field in the 
portion of Jezreel ; so that they shall not say, 
This is Jezebel.— 2 Kings ix : 20-37. 

(V. 22.) And the Lord spake unto Moses 
in mount Sinai, saying, Speak unto the children 
of Israel, and say unto them, When ye come 
into the land which I give you, then shall the 
land keep a sabbath unto the Lord. Six years 
thou shalt sow thy field, and six ) 7 ears thou 
shalt prune thy vineyard, and gather in the 
fruit thereof; But in the seventh year shall be 
a sabbath of rest unto the land, a sabbath for 
the Lord : thou shalt neither sow thy field, nor 
prune thy vineyard. That which groweth of 
its own accord of thy harvest thou shalt not 
reap, neither gather the grapes of thy vine un- 
dressed : for it is a year of rest unto the land. 
And the sabbath of the land shall be meat for 
you ; for thee, and for thy servant, and for thy 
maid, and for thy hired servant, and for the 
stranger that sojourneth with thee, And for 
thy cattle, and for the beasts that are in thy 
land, shall all the increase thereof be meat. 
And thou shalt number seven sabbaths of years 
unto thee, seven times seven years; and the 
space of the seven sabbaths of years shall be 
unto thee forty and nine years. Then shalt 
thou cause the trumpet of the jubilee to sound, 
on the tenth day of the seventh month ; in the 
day of atonement shall ye make the trumpet 
sound throughout all your land. And ye shall 
hallow the fiftieth year, and proclaim liberty 
throughout all the land unto all the inhabitants 
thereof: it shall be a jubilee unto you; and ye 
shall return every man unto his possession, and 
ye shall return every man unto his family. A 
jubilee shall that fiftieth year be unto you : ye 
shall not sow, neither reap that which groweth 
of itself in it, nor gather the grapes in of thy 
vine undressed. For it is the jubilee ; it shall 
be holy unto you : ye shall eat the increase 
thereof out of the field. In the year of this 
jubilee ye shall return every man unto his pos- 



COLLATERAL SCRIPTURES. 

session. And if thou sell aught unto thy 
neighbor, or buyest aught of thy neighbor's 
hand, ye shall not oppress one another : Ac- 
cording to the number of years after the jubi- 
lee thou shalt buy of thy neighbor, and accord- 
ing unto the number of years of the fruits he 
shall sell unto thee : According to the multitude 
of years thou shalt increase the price thereof, 
and according to the fewness of years thou shalt 
diminish the price of it: for according to the 
number of the years of the fruits doth he sell 
unto thee. Ye shall not therefore oppress one 
another ; but thou shalt fear thy God : for I am 
the Lord your God. Wherefore ye shall do 
my statutes, and keep my judgments, and do 
them ; and ye shall dwell in the land in safety. 
And the land shall yield her fruit, and ye shall 
eat your fill, and dwell therein in safety. — Lev. 
xxv. 1-19. 

(V. 23.) Therefore thou shatt speak all 
these words unto them : but they will not hear- 
ken to thee : thou shalt also call unto them ; 
but they will not answer thee. But thou shalt 
say unto them, This is a nation that obeyeth 
not the voice of the Lord their God, nor re- 
ceiveth correction : truth is perished, and is cut 
off from their mouth. Cut off thy hair, 
Jerusalem, and cast it away, and take up a lam- 
entation on high places ; for the Lord hath re- 
jected and forsaken the generation of his wrath. 
For the children of J udah have done evil in my 
sight saith the Lord : They have set their 
abominations in the house which is called by my 
name, to pollute it. And they have built the 
high places of Tophet, which is in the valley of 
the son of Hinnom, to burn their sons and their 
daughters in the fire ; which I commanded them 
not, neither came it into my heart. Therefore, 
behold, the days come, saith the Lord, that it 
shall no more be called Tophet, nor, The valley 
of the son of Hinnom, but, the valley of slaugh- 
ter : for they shall bury in Tophet till there be 
no place. And the carcases of this people shall 
be meat for the fowls of heaven, and for the 
beasts of the earth ; and none shall fray them 
away. Then will I cause to cease from the 
cities of Judah, and from the streets of Jeru- 
salem, the voice of mirth, and the voice of glad- 
ness, the voice of the bridegroom, and the voice 



THE VOICE OF 

COLLATERAL SCIUFTURES. 

of the bride ; for the land shall be desolate. — 
Jer. vii : 27-34. 

For thus saith the Lord, Enter not into the 
house of mourning', neither go to lament or be- 
moan them : for I have taken away my peace 
from this people, saith the Lord, even loving- 
kindness and mercies. Both the great and the 
small shall die in this land : they shall not be 
buried, neither shall men lament for them, nor 
cut themselves, nor make themselves bald for 
them : Neither shall men tear themselves for them 
in mourning, to comfort them for the dead ; 
neither shall men give them the cup of consola- 
tion to drink for their father or for their mother. 
Thou shalt not also go into the house of feast- 
ing, to sit with them to eat and to drink. For 
thus saith the Lord of hosts, the God of Israel ; 
Behold, I will cause to cease out of this place in 
your eyes, and in 3^0 ur days, the voice of mirth, 
and the voice of gladness, the voice of the 
bridegroom, and the voice of the bride. — Jer. 
xvi : 5-9. 

Is this your joyous city, whose antiquity is 
of ancient days? her own feet shall carry 
her afar off to sojourn. Who hath taken this 
counsel against Tyre, the crowning city, whose 
merchants are princes, whose traffickers are the 
honorable of the earth ? The Lord of hosts hath 
purposed it, to stain the pride of all glory, and 
to bring into contempt all the honorable of the 
earth. Pass through thy land as a river, 
daughter of Tarshish : there is no more strength. 
He stretched out his hand over the sea; he 
shook the kingdoms : the Lord hath given a 
commandment against the merchant-aVy, to de- 
stroy the strongholds thereof. And he said, 
Thou shalt no more rejoice, thou oppressed 
virgin, daughter of Zidon; arise, pass over to 
Chittim ; there also shalt thou have no rest. — 
Isa. xxiii : 7-12. 

(V. 24.) In the end of the sabbath, as it 
began to dawn toward the first day of the week, 
came Mary Magdalene and the other Mary to 
see the sepulchre. And, behold, there was a 
great earthquake: for the angel of the Lord 
descended from heaven, and came and rolled 
back the stone from the door, and sat upon it. 
His countenance was like lightning, and his 
raiment white as snow: And for fear of him 



THE PROPHETS. 359 

COLLATERAL SCRIPTURES. 

the keepers did shake, and became as dead men. 
And the angel answered and said unto the 
women, Fear not ye : for I know that ye seek 
Jesus, which was crucified. He is not here ; for 
he is risen, as he said, Come, see the place where 
the Lord lay : And go quickly, and tell his dis- 
ciples that he is risen from the dead ; and, be- 
hold, he goeth before you into Galilee ; there 
shall ye see him : lo, I have told you. And 
they departed quickly from the sepulchre with 
fear and great joy, and did run to bring his 
disciples word. And as they went to tell his 
disciples, behold, Jesus met them, saying, All 
hail. And they came and held him by the feet, 
and worshiped him. Then said Jesus unto 
them, Be not afraid : go tell my brethren that 
they go into Galilee, and there shall they see 
me. Now when they were going, behold, some 
of the watch came into the city, and showed 
unto the chief priests all the things that were 
done. And when they were assembled with the 
elders, and had taken counsel, they gave large 
money unto the soldiers, Saying, Say ye, His 
disciples came by night, and stole him aivag 
while we slept. And if this come to the gov- 
ernor's ears, we will persuade him, and secure 
you. So they took the money ; and this say- 
ing is commonly reported among the Jews until 
this day. Then the eleven disciples went away 
into Galilee, into a mountain where Jesus had 
appointed them. And when they saw him they 
worshiped him : but some doubted. And Jesus 
came and spake unto them, saying, all power is 
given unto me in heaven and in earth. Go 
ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the 
Son, and of the Holy Ghost ; Teaching them 
to observe all things whatsoever I have com- 
manded you : and, lo, I am with you always, 
even unto the end of the world. Amen. — Matt, 
xxviii: 1-20. 

And he led them out as far as to Bethany ; 
and he lifted up his hands, and blessed them. 
And it came to pass while he blessed them, he 
was parted from them, and carried up into 
heaven. And they worshiped him, and returned 
to Jerusalem with great joy ; And were con- 
tinually in the temple praising and blessing God. 
Amen. — Luke xxiv : 50-53. 



ANNOTATIONS. 



CHAPTER XVIII. 



[V. 1. And after these things I saw another 
angel come down from heaven, having great 
power ; and the earth was lightened with his 
glory] — This perhaps is the seventh angel, which 
will pour out his vial upon the air, by which it 
will be purified from the clouds of error, gloom, 
and superstition, which have so long darkened 
the earth ; for we are told that this angel had 
great power, and the earth, meaning the people, 
was enlightened with his glory. 

[V. 2. And he cried mightily with a strong 
voice, saying, Babylon the great is fallen, is fal- 
len, and is become the habitation of devils, and 
the hold of every foul spirit, and a cage of every 
unclean and hateful bird] — This angel declares 
with a fearless and emphatic voice, that Babylon 
the Great, which symbolizes both Political Gov- 
ernment and False Religion, called the Beast, and 
the false Prophet, are degraded and ruined ; and 
therefore the Beast is fallen, and the false Prophet 
is fallen. And because of their fallen condition, 
the offices of Church and State will be filled with 
devils ; men who live and enact laws in rebellion 
against God, by which they became the implaca- 
ble enemies and tempters of the human race, by 
making an idol of human laws. 

And the Churches, or rather places called 
Churches, will become the hold, or will hold men 
of perverse minds, reprobate concerning the Faith ; 
giving heed to seducing spirits, and doctrines of 
devils. And as wicked men will wax worse and 
worse, deceiving and being deceived by their base 
intrigues, for place or power, in their self-styled 
political or ecclesiastical offices, good men will 
have nothing to do with either ; and therefore 
these places in the State will be filled with every 
unclean bird ; wicked and impure-minded men, 
who will fly into office by any means in their 
power. 

And the offices of False Religion will be filled 
with every hateful bird ', men who will be hated 
because they seek' the feathers and the fleece from 
their flocks, to warm their own nests and folds, 
while they utterly neglect the poor, the feeble, 
and the lame ! 

That those, deserting once the lamp of truth, 
Should wander ever on, from worse to worse 
Erroneously, thy wonder needs not ask ; 
But that enlightened, reasonable men, 
Knowing themselves accountable, to whom 
God spoke from heaven, and by his servants warned, 
Both day and night, with earnest, pleading voice, 
Of retribution equal to their works, 

(360) 



Should persevere in evil, and be lost — 
This strangeness, this unpardonable guilt, 
Demands an answer, which my song unfolds 
In part directly, but hereafter more, 
To satisfy thy wonder, thou shalt learn, 
Inferring much from what is yet to sing. 

Know then, of men who sat in highest place 
Exalted, and for sin by others done 
Were chargeable, the king and priest were chief. 
Many were faithful, holy, just, upright, 
Faithful to God and man — reigning renowned, 
In righteousness, and, to the people, loud 
And fearless, speaking all the words of life. 
These at the judgment-day, as thou shalt hear 
Abundant harvest reaped ; but many too, 
Alas, how many ! famous now in hell, 
Were wicked, cruel, tyrannous, and vile ; 
Ambitious of themselves, abandoned, mad ; 
And still from servants hasting to be gods, 
Such gods as now they serve in Erebus. 
I pass their lewd example by, that led 
So many wrong, for courtly fashion lost, 
And prove them guilty of one crime alone. 
Of every wicked ruler, prince supreme, 
Or magistrate below, the one intent, 
Purpose, desire, and stuggle day and night, 
Was evermore to wrest the crown from off 
Messiah's head, and put it on his own ; 
And in his place give spiritual laws to men ; 
To bind religion — free by birth, by God 
And nature free, and made accountable 
To none but God — behind the wheels of State ; 
To make the holy altar, where the Prince 
Of life incarnate, bled to ransom man, 
A footstool to the throne; for this they met, 
Assembled, counseled, meditated, planned, 
Devised in open and secret ; and for this 
Enacted creeds of wondrous texture, creeds 
The Bible never owned, unsanctioned too, 
And reprobate in heaven ; but by the power 
That made, (exerted now in gentler form, 
Monopolizing rights and privileges, 
Equal to all, and waving now the sword 
Of persecution fierce, tempered in hell.) 
Forced on the conscience of inferior men : 
The conscience, that sole monarchy in man, 
Owing allegiance to no earthly prince ; 
Made by the edict of creation free ; 
Made sacred, made above all human laws ; 
Holding of heaven alone ; of most divine, 
And indefeasible authority ; 
An individual sovereignty, that none 
Created might, unpunished, bind or touch ; 
Unbound, save by the eternal laws of God 
And unamenable to all below. 

Thus did the uncircumcised potentates 
Of earth debase religion in the sight 
Of those they ruled — who, looking up, beheld 
The fair celestial gift despised, enslaved ; 
And, mimicking the folly of the great, 
With prompt docility, despised her too. 

The prince or magistrate, however named 
Or praised, who knowing better acted thus 



ANNOTATIONS.— CHAPTER XVIII 



3G1 



Was wicked, and received, as he deserved, 

Damnation. But the unfaithful priest, what tongue 

Enough shall execrate '? His doctrine may 

Be passed, tho' mixed with most unhallowed leavon, 

That proved to those who foolishly partook, 

Eternal bitterness : — but this was still 

His sin — beneath what cloak soever veiled, 

His ever growing and perpetual sin, 

First, last, and middle thought, whence every wish, 

Whence every action rose, and ended both — 

To mount to place, and power of worldly sort ; 

To ape the gaudy pomp and equipage 

Of earthly state, and on his mitered brow 

To place a royal crown : for this he sold 

The sacred truth to him who most would give 

Of titles, benefices, honors, names ; 

For this betrayed his Master ; and for this 

Made merchandise of the immortal souls 

Committed to his care — this was his sin. 

Of all who office held unfairly, none 
Could plead excuse ; he least, and last of all. 
By solemn, awful ceremony, he 
Was set apart to speak the truth entire, 
By action, and by word ; and round him stood 
The people, from his lips expecting knowledge ; 
One day in seven, the Holy Sabbath termed, 
They stood ; for he had sworn in face of God 
And man, to deal sincerely with their souls ; 
To preach the Gospel for the Gospel's sake ; 
Had sworn to hate and put away all pride, 
All vanity, all love of earthly pomp ; 
To seek all mercy, meekness, truth and grace ; 
And being so endowed himself, and taught, 
In them like works of holiness to move ; 
Dividing faithfully the word of life. 
And oft indeed the word of life he taught ; 
But practicing, as thou hast heard, who could 
Believe ? Thus was religion wounded sore 
At her own altars, and among her friends. 
The people went away, and like the priest, 
Fulfilling what the prophet spoke before, 
For honor strove, and wealth, and place, as if 
The preacher had rehearsed an idle tale. 
The enemies of God rejoiced, and loud 
The unbeliever laughed, boasting a life 
Of fairer character than his, who owned, 
For king and guide, the undefiled One. 

Most guilty, villanous, dishonest man ! 
Wolf in the clothing of the gentle lamb ! 
Dark traitor in Messiah's holy camp ! 
Leper in saintly garb ! — assassin masked 
In Virtue's robe ! vile hypocrite accursed ! 
I strive in vain to set his evil forth. 
The words that should sufficiently accurse, 
And execrate such reprobate, had need 
Come glowing from the lips of eldest hell. 
Among the saddest in the den of woe, [damned. 
Thou saw'st him saddest, 'mong the damned, most 

But why should I with indignation burn, 
Not well beseeming here, and long forgot ? 
Or why one censure for another's sin ? 
Each had his conscience, each his reason, will, 
And understanding, for himself to search, 
To choose, reject, believe, consider, act ; 
As God proclaimed from heaven, and by an oath 
Confirmed, that each should answer for himself ; 
And as his own peculiar work should be, 
Done by his proper self, should live or die. 
But sin, deceitful and deceiving still, 
Had gained the heart, and reason led astray. 

46 



Perhaps the reason why Babylon is chosen as 
the symbol of these things, is, that at the time of 
the building of Babel, or the founding of Baby- 
lon, these pernicious principles in regard to civil 
and sacred power, were first inculcated ; and from 
thence, false doctrines and practice were promul- 
gated throughout the whole world ; and therefore 
all nations have drunk of the wine of the wrath 
of her fornication ; and the kings of the earth have 
committed fornication with her, (have added re- 
bellion to blasphemy) and the merchants of the 
earth are waxed rich through the abundance of 
her delicacies, her offices, and benefices. 

[V. 4. And I heard another voice from heaven, 
saying, Come out of her, my people ; that ye be 
not partakers of her sins, and that ye receive not 
of her plagues] — The reader, perhaps, has ob- 
served, ere this, that whenever the Almighty 
speaks to the Prophet, that he sees no form or 
similitude, but hears a voice only, proceeding 
from heaven, or the Temple, or the eternal Throne. 
This voice is from Immanuel, God with us, say- 
ing, Come out of her, my people ; which implies 
that God's people are entangled in the affairs of 
this life ; or, have united themselves to this polit- 
ical and spiritual Babylon. 

As the Almighty could not, in justice, destroy 
Sodom and Gomorrah until Lot and his family, 
which were God's people in that city, had left it, 
so he can not destroy this political and spiritual 
Babylon, this Great City, until his people come 
out of her , entirely disconnecting themselves 
from her 'political strife — her idolatries, corrup- 
tions, and cruelties. 

And the reason why the people of God should 
come out of her is given in these words : " that 
ye be not partakers of her sins, and that ye receive 
not of her plagues." God is no respecter of per- 
sons ; and although his people be as the signet 
upon his eight hand, yet, if they disobey him by 
not coming out of Babylon, they should receive 
of her plagues ; because they had become partak- 
ers of her sins. 

[V. 5. For her sins have reached unto heaven, 
and God hath remembered her iniquities] — "Ye 
who desire to live a godly life, depart from Kome ; 
for, although all things are lawful there, yet to be 
godly is unlawful." — Muntuanus. Her political 
sins and priestly iniquities have become so great, 
impudent, and blasphemous, that the long-suffer- 
ing and patience of the Almighty must give place 
to his just vengeance against such offenders. 

[V. 6. Reward her, even as she rewarded 
you, and double unto her double according to hej 
works : in the cup which she hath filled, fill to hei 
double]' — In the cup of affliction, sorrow, and 
tribulation which she hath filled for you, my 
people, and faithful martyrs, fill unto her double, 



3G2 



ANNOTATIONS. — GHAPTER XVIII. 



according to her works in this world ; and reward 
her even as she hath rewarded you in this world ; 
and adjudge unto her the punishment which 
I have threatened against her in the world to 
come. She could only kill your bodies — only 
punish or afflict you in this world ; but she shall 
be punished both in this life and the life to come; 
and therefore Tier punishment shall he double. 

However awful this prophetic declaration may 
appear, it is precisely what will take place ; for 
God will deal with her as she hath dealt with 
others, even in this world ; and award her ever- 
lasting punishment in the world to come, accord- 
ing to her works / therefore, whatsoever a man 
soweth, that shall he also reap ! 

[V. 7. How much she hath glorified herself 
and lived deliciously ; so much torment and sor- 
row give her ; for she saith in her heart, I sit a 
queen, and am no widow ; and shall see no sor- 
row] — It will be with this woman clothed in pur- 
ple and scarlet, and faring sumptuously every day, 
as Christ hath declared of all who exalt and glo- 
rify themselves : they shall be abased and hum- 
bled, with torment and sorrow. It matters not 
how much False Religion may pride herself in 
being the Queen of the world, while the Woman 
clothed with the Sun, True Religion, has been 
the servant of servants, and dwelt in the wilder- 
ness. It matters not how much she may pride 
herself in being no widow, not being deprived 
of kingly protection and comfort ; while the Wo- 
man mantled with the Sun, has been as a widow 
in a waste, howling wilderness, while her Bride- 
groom hath taken his journey into a far country, 
and will not return until seven times pass over 
the world. It matters not how much she may 
pride herself that she shall see no sorrow, as no 
one has power to afflict or persecute her ; for all 
power, she claims, belongs to her and the Kings of 
the Earth ; who has lived deliciously with her, 
while the true Woman has sat down in solitude, 
and wept in the bitterness of her heart, and drank 
deep of the cup of sorrow, because of the cruel 
martyrdom of her innocent sons and daughters. 
But the day will come when she, that was for- 
saken and afflicted, shall come up out of the wil- 
derness, fair as the moon, and bright as the sun, 
leaning upon the breast of the Bridegroom ; and 
then her days of mourning are forever ended. 

[V. 8. Therefore shall her plagues come in 
one day, death, and mourning, and famine ; and 
she shall be utterly burned with fire ; for strong- 
is the Lord God who juclgeth her] — Just at the 
time when she is saying peace, peace, then comes 
the sudden destruction. In the previous verse 
she has been making her boast of peace, prosper- 
ity, and happiness ; but she is putting her trust 
in the wrong power ; she is trusting in the arm 



of flesh; therefore shall her plagues come in one 
day. 

We have noticed that one day is used to denote 
a long period of time. St. Peter says that one 
day with the Lord is as a thousand years. And 
St. John, in the eleventh chapter of this Revela- 
tion, calls twelve hundred and sixty years, three 
days and a half. Therefore, I conclude that one 
day here, includes at least the Seventh Vial Pe- 
riod, or 180 years, from A. D. 2700, to 2880; 
and it may extend to A. D. 3000, by which time 
I confidently expect the Son of Man will be re- 
vealed from heaven in flaming fire, to take ven- 
geance upon them that know him not and obey 
not the Gospel of our Lord Jesus Christ ! 

[Her plagues shall come in one day] — Death, 
of her kings and courtiers, by whom she was up- 
held and comforted ; and the destruction of her 
laws, legends, and liturgies ; by which she op- 
pressed, deceived, and destroyed the nations. 

[And mourning] — On account of the utter loss 
of all the things she possessed. 

[And famine] — Utter want, and destruction of 
all her political and priestly power ; by which 
she reigned over the Kingdoms of the Earth. 
And she shall be utterly burned with fire, at the 
Executive Judgment Day. For strong is the 
Lord God who judgeth her. lie is now judging 
her in the Gospel Judgment Day, and gradually 
consuming her by the breath of his mouth, his 
Word and Spirit. But at the Executive Judg- 
ment Day, he will utterly burn her laws, legends, 
and liturgies, by the fire of his wrath, and de- 
stroy her with the brightness of his coming to 
the Retributive Judgment Day ; which will be to 
" reward her even as she rewarded " his people, 
by burning the Bible, the precepts, councils, and 
promises of the God of Heaven, and thus blas- 
pheming his Word, and despising the riches of 
his grace. 

[V. 9. And the kings of the earth, who hath 
committed fornication and lived deliciously with 
her, shall bewail her, and lament for her, when 
they shall see the smoke of her burning] — The 
Kings of the Earth, the children of this world, 
the children of the wicked one, and children 
of wrath, who have copied her disobedience, cor- 
ruptions, and cruelties ; have believed her false 
doctrines and superstitions, and adopted her idola- 
tries and blasphemies, shall bewail her and lament 
for her, when they shall see the smoke of her 
burning ; because they know that the day of their 
doom is at hand ; for the Kings of the Earth, which 
are also put, by metonomy, for political powers, 
or the Beast, must soon be overthrown. 

And the destruction of the one comes suddenly 
after the other ; and therefore the kings of the 
Earth bewail and lament for her, not merely 



ANNOTATIONS. — CHAPTER XVIII. 



3G3 



because she was their most important friend and 
ally, but because they know from the declarations 
of this Prophecy, that the Beast and Babylon, 
Political Government and False Religion, sustain 
the relation of cause and effect to each other. 
And therefore, like the house built upon the sand, 
against which the winds and rains and floods of 
wrath shall pour, in the days when the seventh 
angel shall pour out his vial on the Air, the mys- 
tery of God shall be revealed, aud the words of 
God fulfilled against all who have committed 
fornication, and lived deliriously with her ; and 
they shall increase their lamentations, when they 
behold the smoke of her burning ; her extreme 
anguish of soul here, and her fearful looking for, 
of the fiery indignation hereafter, which she is to 
endure when God shall double unto her double, 
according to her works. 

Suck was the shadow fools pursued on earth 
Under the name of pleasure, — fair outside, 
"Within corrupted, and corrupting still : 
Ruined, and ruinous : her sure reward, 
Her total recompense was still, as he, 
The bard, recorder of Earth's Seasons, sung, 
" Vexation, disappointment, and remorse." 
Tet at her door the young and old, and some 
Who held high character among the wise, 
Together stood,— and strove among themselves, 
Who first should enter, and be ruined first 

Strange competition of immortal souls ! 
To sweat for death ! to strive for misery ! 
But think not Pleasure told her end was death. 
Even human folly then had paused at least, 
And given some signs of hesitation ; nor 
Arrived so hot and out of breath at woe. 
Though contradicted every day by facts, 
That sophistry itself would stumble o'er, 
And to the very teeth a liar proved 
Ten thousand times, as if unconscious still 
Of inward blame, she stood, and waved her hand, 
And pointed to her bower, and said to all 
Who passed : Take yonder flowery path ; my steps 
Attend ; I lead the smoothest way to heaven ; 
This world receive as surety for the next. 
And many simple men, most simple, tho' 
Renowned for learning much, and wary skill, 
Believed and turned aside, and were undone. 

[Y. 10. Standing afar off for the fear of her 
torment, sayiDg, Alas, alas, that great city, Ba- 
bylon, that mighty city ! for in one hour is thy 
judgment come] — The world or monarchical 
governments, like all false friends, now forsake 
False Religion, and will try to stand afar off, 
for fear of her torments ; as if they had not been 
allied to her, and had not lived deliciously on 
each other's dainties, and think to escape her tor- 
ment, after being partakers of her sins. But 
however willing they might be to assist her, the 
day of Divine vengeance and recompense has 
come, and they are compelled to stand afar off, 
and behold her desolations, her sorrow, and her 



utter ruin, with grief and astonishment, being 
utterly unable to afford her any kind of comfort 
or assistance in her day of doom and destruction! 

[V. 11. And the merchants of the earth shall 
weep and mourn over her : for no man buyeth 
their merchandise any more] — The men who have 
bought and sold states, kingdoms, and empires ; 
or, benefices, prebendaries, and pontificates shall 
weep and mourn over her ; for no man buyeth 
their merchandise any more. All political and 
ecclesiastical powers and privileges will be swept 
away by this great event ; and therefore these 
things will no longer be matters of merchandise 
among men ! 

Bishop Bale, who was once a priest of the 
Roman Catholic Church, applies all these things 
to that Church ; and thus the reader may learn, 
from his paraphrases of the principal passages of 
this chapter, something of the religious, or rather, 
idolatrous usages of his times, which were a little 
after the Lutheran Reformation, and after the 
Word of God was translated into the vulgar 
tongues and put into the hands of the common peo- 
ple. Although his style is antiquated, and some 
of the usages of his times have become obsolete, I 
think he gives the true meaning of the text, and 
shows the real mockery of this idolatrous, in- 
tolerant, and mysterious Corporation. 

" The mighty Icings and potentates of the earth, 
not having afore their eyes the love and feare of 
God, have committed with this whore moste vile 
filthynesse ; abusing themselves by many straunge 
or uncommanded worshipings, and bynding them- 
selves by othe to observe hyr lawes and customs. 
At the examples, doctrines, counsels, and per- 
swasions of hyr holy whoremongers, have they 
broken the covenaunts of peace ; battailed, op- 
pressed, spoyled, ravished, tyrannously murthered 
innocents ; yea, for vain, foolish causes, and more 
vaine titles, as though there was neither heaven 
nor hel, God, nor accounts to be made. 

" And her mitredd marchants, hyr shorne sol- 
diers, hir masse-mongers, hyr sonle-sellers, and 
hir mart-brokers, waxed very riche, through the 
sale of hir oyles, creme, salt, water, bread, or- 
ders, hallowings, houselings, ashes, palme, waxe, 
frankensence, beades, crosses, candlesticks, copes, 
belles, organes, images, reliques, and other ped- 
lary wares. 

"They have gotten unto them pallaces, and 
princely houses, fat pastors and parkes, mead- 
owes and warrens, rivers and pondes, villages 
and towns, cities and whole provinces, with the 
divill and all els ; besides other men's wives, 
daughters, rnayd servantes, and children, whom 
they have abbominably corrupted. What pro- 
fites they have drawen unto them also by the 
sale of great bishopricks, prelacies, promocions, 



364 



ANNOTATIONS. — CHAPTER XVIII. 



benefices, tot quoties* pardons, purgatory ; besides 
the yearely rents of cathedral] churches, abbayes, 
colleges, convents, for sutes and suche other. — 
Specially shal they be sore discontented with the 
matter, which have with hir commited the whor- 
dom of spyrite, by many externe worshipings of 
drye waffer cakes, oyles, roods, relyques, ladyes, 
images, sculles, bones, chippes, olde ragges, 
showes, (shoes) bootes, spurres, hattes, breches, 
whodes, night capes, and such like. 

"And they that have lived wantonly with hir, 
(ver. 9) in following hir idle observacions, in mat- 
tenses, houres, and masses ; in sensinges, halow- 
ings, and font hallowing ; in going processions 
with canapaye, crosse, and pyx; with banneres, 
stremcrs, and torche light ; with such other gaudes 
to foolish for children. 

"Alas, alas, that great cyty, (ver. 10) that 
beautiful Babilon, that blessed holy mother the 
church, which sometimes had so many popes, 
pardons, so many bishoppes blessings, so many 
holye stacions, so many cleane remissions h, pena 
et culpa, so many good ghostly fathers, so many 
religious orders, so much holy water for spirites, 
and Saint John's Gospels, with the five wonndes, 
and the length of our Lord for drowning, is nowe 
decayed forever ! 

" Alas, alas, who shall pray for us now ? Who 
shal singe dirges and trentoles ? Who shal spoil 
us of our sinnes ? Who shal give us ashes and 
palmes ? Who shal blesse us with a spade, and 
singe us out of purgatory when we are deade ? 
If we lacke these things we are like to want 
heaven. These are the desperate complaints of 
the wicked." 

" Verse 12. The merchandise of gold and 
silver, &c. The same author, Bishop Bale, who 
was once a priest of the Romish Church, goes 
on to apply all these things to that church : 
and whether the text have this meaning or not, 
they will show us something of the religious 
usages of his time ; and the real mockery of this 
intolerant and superstitious church. Speaking 
in reference to the Reformation, and the general 
light that had been diffused abroad by the Word 
of God, which was then translated into the vulgar 
tongue, and put into the hands of the people at 
large, he says : — 

" They will pay no more money for the housell 
sippings, bottom blessings, nor for ' seest me and 
seest me not,' above the head and under of their 
chalices, which in many places be of fine gold. 
Kej'ther regarde they to kneele anye more downe, 
and to kisse the pontificall rings which are of the 
same metal. They will be no more at coste to 
have the ayre beaten, and the idols perfumed 
with their sensers at pryncipall feastes ; to have 
their crucifixes layde upon horses, or to have 



them solemnly borne aloft in their gaddinga 
abroade ; with the religious occupyings of their 
paxes, cruettes, and other jewels, which be of sil- 
ver. 

"Neyther passe they greatly to beholde pre- 
cyous stones any more in their two-horned 
miters, whan they hallow their churches, give 
their whorishe orders, and tryumphantly muster 
in processions. Nor in costuous pearles in theyr 
copes, perrours, and chysibilles, whan they be in 
their prelately pompous sacrifices. Men, know- 
ing the worde of God, supposeth that their orna- 
ments of silk, wherewith they garnishe their tem- 
ples and adorne their idolles, is very blasphemous 
and divillish. They thinke also, that their fayre 
white rockets of raynes, or fine linnen cloath ; 
theyr costly gray amices, of calabar and cattes 
tayles ; theyr fresh purple gownes, whan they 
walke for their pleasures : and their read scarlet 
frockes, whan they preach lyes in the pulpit, are 
very superfluous and vayne. 

" In their thynen wood, (whom some men call 
algume trees, some oasil, some corall,) may be 
understande all their curious buildings of tem- 
ples, abbeys, chappies, and chambers ; all shrines, 
images, church stooles, and pews that are well 
paid for; all banner staves, paternoster scores, 
and peeces of the holy crosse. 

" The vessels of ivory comprehendeth all their 
maundye dyshes, their offering platters, their rel- 
ique chestes, their god boxes, their drinking 
horns, their sipping cuppes for the hiccough, 
their tables whereupon are charmed their chalices 
and vestiments ; their standiches, their combes, 
their muske balles, their pomaunder pottes, and 
their dust boxes, with other toyes. 

"The vessels of precious stone; which after 
some interpretours, art of precious stone, or after 
some are of most precious wood ; betokeneth 
their costuous cuppes, or cruses of jasper, jacinct, 
amel, and fine beral ; and their alabaster boxes, 
wherewith they annointe kinges, confirme chil- 
dren, and minister their holy whorish orders. 
Their pardon masers, or drinking dishes, as Saint 
Benit's bole, Saint Edmond's bole, Saint Giles' 
bole, Saint Blithe's bole, and Westminster bole, 
with such other holy reliques. 

" Of brasse, which containeth latten, copper, 
alcumine, and other hard metals, are made 
all their great candlesticks, holy water kettles, 
lampes, desks, pyllers, butterasses, bosses, bels, 
and many other thiuges more. 

" Of strong yron are the braunches made that 
holde up the lightes before their false gods ; the 
tacks that sustayne them for fallinge ; the lockes 
that save them from the robberye of thieves ; their 
fyre pans, bars, and poolyes, with many other 
straunge ginnes besides. 



ANNOTATIONS. — CHAPTER XVIII. 



365 



"With marble most commonlye pave they 
their temples, and build strong pillars and arches 
in their great eathedrale churches and monas- 
teries ; they make thereof also their superalities, 
their tumbs, and their solemne gravestones ; be- 
sides their other buildinges, with free-stone, flint, 
ragge, and brick, comprehended in the same. 

64 Verse 13. And cinnamon. By the sinna- 
mon is meant all manner of costly spyces, where- 
with they bury their byshops and founders, lest 
they shoulde stinke when they translate them 
agayne to make saiutes for advauntage. 

" By the smellynge odours, the swete herbes that 
they strewe abrode at theyr dedications and burials ; 
besydes the damaske waters, bawmes, muskes, po- 
maunder, civit, and other curious confections they 
yet bestow upon theyr owne precious bodyes. 

" The oyntmentes are such oyles as they mingle 
with rose water, aloes, and spike, with other mery 
conceits, wherewith they auoynt their holy savours 
and roods, to make to sweat, and to smell swete 
when they are borne abrod in procession upon 
their high feastfull dayes. 

" Frankinsence, occupye they ofte as a neces- 
6arie thinge in the sensyng of their idols, hallow- 
inge of their paschal, conjuringe of their ploughes ; 
besydes the blessing of their palmes, candles, ashes, 
and their dead men's graves, with requiescant in 
pace. 

" With wine synge they theyr masses for money, 
they housell the people at Easter, they wash their 
aultar stones upon Maunday Thursday ; they fast 
the holy imber dayes, besydes other banketinges 
all the whole yeare, to kepe theyr flesh chaste. 

" With oyle smere they yonnge infantes at bap- 
tisme and bishopping ; they grease their mass- 
mongers, and geve them the mark of madian ; 
they anele their cattell that starveth ; and do 
many other feates els. 

" Fyne-floure, is such a merchandise of theirs 
as far exceedeth all other, and was first geven 
them by Pope Alexander I, thinkinge Christes 
institution not sufficient, nor comly in using the 
common breade in that ministerie. For that 
ware hath brought them in their plentiful posses- 
sions, their lordshippes, fatte benefices, and pre- 
bendaries, with innumerable pleasures els. 

" Wheat have thei of their farmes, whereof 
they make pardon bread and cakes, to draw peo- 
ple to devocion towards them. 

" Cattell receive they, offered unto their idols 
by the idiots of the countries, for recover of son- 
drye diseases; besides that they have of their 
tithes. 

14 Shepe have they, sometime of their owne pas- 
tures, sometime of begginge, sometime of be- 
questes for the dead, to cry them out of their fear- 
ful purgatorye, when they be asleepe at midnight. 



"Great horses have they, for mortuaries, for 
offices, for favors, giftes and rewardes, to be good 
lords unto them, that they may holde still their 
farmes, and to have sauuder waspe their sonno 
and their heire a priest ; or to admitte him unto a 
manerly benefice, that he may be called ' maister 
person,' and suche lyke. 

" Charets have they also, or horse litters, of al 
manner of sorts, especially at Rome, with foote 
men runninge on both sides of to make roome for 
the holy fathers. Of whom some carye their own 
precious bodyes, some theyr treasure, some the 
blessed sacremente, some holy reliques and orna- 
mentes, some their whores, and some their bas- 
tardes. The bodyes of men must needes be judged 
to be at their pleasure, so long as Christen prov- 
inces be tributaries unto them, princes obediente, 
people subject, and their lawes at their com- 
manndement to slea and to kyll. And to make 
this good, who hath not in England payd his 
Peter penny, sometime to acknowledge himself a 
bondman of theirs, at the receit of his yerly how- 
sell. Furthermore yet, besides their market mus- 
ter of monkes, fryars, and priestes, they have cer- 
tayne bondmen, of whom some they sell to the 
Venicians, some to the Genues, some to the 
Portingales, and some to the Turks, to row in 
their galleis. And laste of all, to make up their 
market, least any thing should escape their hands, 
these unmerciful bribers maketh marchaundise 
of the soules of men, to deprive Christe of His 
whole right, sending many unto hell, but not one 
unto heaven, (unlesse they maliciously murther 
them for the truths sake,) and all for mony. 
After many other sortes els, abuse they these 
good creatuers of God, whom the Holy Ghost 
heere nameth. Much were it to shew here by 
the cronicles severally of what pope they have re- 
ceived authorytie, power, and charge, to utter 
these wares to advauntage, and how they came 
firste by the old idolatrous." 

[V. 12. The merchandise of gold, and silver, 
and precious stones, and pearls, and fine linen, 
and purple, and silk, and scarlet, and all thyine 
wood, and all manner vessels of ivory, and all 
manner vessels of most precious wood, and of 
brass, and iron, and marble] — Men will no more 
be compeUed to pay their gold fox political taxes, 
and silver for priestly tithes ; nor precious stones 
for kingly crowns, or priestly miters / nor pearls 
to adorn their queens or harlots, nor fine linen 
for priests, or purple for kings ; nor silk for their 
queens, or scarlet for their priestly concubines ; 
nor thyine wood for their palaces or pontifical 
parlors ; nor most precious wood for kingly coffers 
or priestly pyres ; nor vessels of ivory for the king 
and his retinue, or the Pope and his clergy, as 
was their ancient custom. 



366 



ANNOTATIONS. 



-CHAPTER XVIII. 



[V. 13. And cinnamon, and odors, and oint- 
ments, and frankincense, and wine, and oil, and 
fine flour, and wheat, and beasts, and sheep, and 
horses, and chariots, and slaves, and souls of 
men] — In the twelfth and thirteenth verses of this 
chapter, there are four times seven, or twenty- 
eight articles of merchandise mentioned — fourteen 
in each verse ; and they seem to be set in pairs ; 
and were, and are, the principal articles of mer- 
chandise among the incumbents of princely and 
priestly office. By political or pontifical laws, 
every one of these articles have been bought and 
sold to get gain ; and some without any sanction 
from the Gospel. We again quote Bishop Bale : 

" But be certaine, and sure, thou myserable 
church, that thou shalt no longer enjoy the com- 
modious pleasures of a free citye. The merry 
noyes of them that play upon harpes, lutes, and 
fidels / the sweet voice of musicians, that sing 
with virginals, vials, and chimes / the armony 
of them that pipe in recorders, flutes, and drums ; 
and the shirle showt of trumpets, waits, and 
shawmes, shall no more be heard in thee, to the 
delight of men. Neyther shall the sweet organs, 
containing the melodious noyse of all maner of 
instruments and byrdes, be plaied upon ; nor 
the great belles be rong after that ; nor yet the 
fresh discant, prick-song, counter-point, and fa- 
burden, be called for in thee ; which art the very 
sinagog of Sathan. Thy lascivious armonye and 
delectable musique, much provoking the weake 
hartes of men to meddle in thy abbominable 
whordom, by the wantonnes of idolatry in that 
kinde, shall perish with thee for ever. ISTo cun- 
ning artificer, carver, paynter, nor gilder, em- 
broderer, gold-smith, nor silk-worker / with such 
other like of what occupation soever they be, or 
have bene to thy commodity, shall never more be 
found so agayne. 

" Copes, cruettes, candlesticks, miters, crosses, 
sensers, crismatoris, corporasses, and chalices, 
which for thy whorishe holines might not som- 
time be touched, will than, for thy sake, be ab- 
horred of all men. Never more shall be builded 
for marchants of thi livery and mark, palaces, 
temples, abbeys, collages, covents, chauntries, 
fair houses, and horcherds of pleasure. The 
clapping noise of neyther wyndmil, horsemil, nor 
watermil, shal any more be heard, to the glutten- 
ous feeding of thy puffed up porklings, for the 
maintenance of thine idle observations and cere- 
monies. For thy mitred marchaunts were sum- 
times princes of the earth, whan they reined in 
their roialty. Thy shorn shavelinges were lordes 
over the multitude, whan they held their priestly 
authority over the soules and bodies of men. 
Tea, and with thy privy legardemain, with thy 
juggling castes, with thy craftes and enchaunt- 



mentes of thy subtile charmes were all nations 
of the world deceyved." — B. Bale. 

" This is very plain language ; and thus, on 
all hands, a monstrous system of superstition and 
idolatry was attacked by our reformers ; and with 
these unfurbished weapons, directed by the Spirit 
of the living God, Popery was driven from the 
throne, from the bench, from the universities, 
and from the churches, of this favored kingdom. 
And by a proper application of Scripture, and 
by a universal diffusion of the word of God, it 
may be soon driven from the face of the universe. 
And when the inventions of men are separated 
from that church, and it becomes truly regen- 
erated ; and of this it is highly capable, as 
among its monstrous errors and absurdities, it 
contains all the essential truths of God, it will 
become a praise and a glory in the earth. 
Protestants wish not its destruction, but its re- 
formation. 

" Some there may be who in their zeal for truth, 
would pull the whole edifice to pieces; but this 
is not God's method : He destroys what is evil, 
and saves what is good. It is reformation, not 
annihilation, that this church needs." — Dr. A. 
Clarke. 

[V. 14. And the fruits that thy soul lusted 
after are departed from thee, and all things which 
were dainty and goodly are departed from thee, 
and thou shalt find them no more at all] — The 
original text, justifies the idea, that the rich au- 
tumnal fruits which were the result of patient 
labor and watchfulness, which the soul of the 
husbandman lusted after, should suddenly disap- 
pear, and leave him the subject of disappointment, 
vexation, and sorrow. And not only all things 
which were dainty for the food and refreshment 
of himself, and family, and friends, should depart 
suddenly and strangely, in the day of the threat- 
ened famine ; but whatever was goodly, splen- 
did, and costly in apparel, perfumes, apartments, 
ornaments, and equipage, should suddenly and 
strangely depart, and be found no more at all. 

By the f ruits, and all things which are dain ty 
and goodly, are evidently meant the things which 
are enumerated in the two previous verses. Those 
twenty-eight articles of merchandise above enu- 
merated, comprehend generically, every thing 
which the world has lusted after, or coveted, and 
sought happiness in, instead of looking with grati- 
tude beyond them, to their Creator, for pure and 
eternal bliss. 

This Great City, this Beastly and Babylonish 
organization, this Whore, the emblem of False Re- 
ligion, began her career of disobedience, wanton- 
ness, and covetousness, to gain gold and silver ; 
and ends her life of infamy, by making merchan- 
dise of slaves and souls of men.' 



ANNOTATIONS. — CHAPTER XVIII. 



3G7 



Gold, many hunted, sweat and bled for gold ; 
Waked all the night, and labored all tho day ; 
And what was this allurement, dost thou ask ? 
A dust dug from tho bowels of the earth, 
Which, being east into the fire, came out 
A shining thing that fools admired, and called 
A god ; and in devout and humble plight 
Before it kneeled, the greater to the less. 
And on its altar sacrificed ease, peace, 
Truth, faith, integrity ; good concience, friends, 
Love, charity, benevolence, and all 
The sweet and tender sympathies of life ; 
And to complete the horrid murderous rite, 
And signalize their folly, offered up 
Their souls, and an eternity of bliss, 
To gain them — what '? an hour of dreaming joy ; 
A feverish hour that hasted to be gone, 
And ended in the bitterness of wo. 

Most, for the luxuries it bought, the pomp, 
The praise, the glitter, fashion, and renown, 
This yellow phantom followed and adored. 
But there was one in folly further gone, 
With eye awry, incurable, and wild, 
The laughing-stock of devils and of men, 
And by his guardian angel quite given up, — 
The miser, who with dust inanimate 
Held wedded intercourse. Ill guided wretch, 
Thou mightst have seen him at the midnight 
When good men slept, and in light winged dreams 
Ascended up to God, — in wasteful hall, 
With vigilance and fasting worn to skin 
And bone, and wrapped in most debasing rags, — 
Thou mightst have seen him bending o'er his heaps 
And holding strange communion with his gold ; 
And as his thievish fancy seemed to hear 
The night-man's foot approach, starting alarmed, 
And in his old, decrepit, withered hand, 
That palsy shook, grasping the yellow earth 
To make it sure. Of all God made upright, 
And in their nostrils breathed a living soul, 
Most fallen, most prone, most earthy, most debased ; 
Of all that sold Eternity for Time, 
None bargained on so easy terms with death. 
Illustrious fool ! Nay, most inhuman wretch ! 
He sat among his bags, and, with a look 
Which hell might be ashamed of, drove the poor 
Away unalmsed, and midst abundance died, 
Sorest of evils ! died of utter want. 

Before this shadow, in the vales of earth, 
Fools saw another glide, which seemed of more 
Intrinsic worth. Pleasure her name ; good name, 
Though ill applied. A thousand forms she took, 
A thousand garbs she wore ; in every age 
And clime, changing, as in her votaries changed 
Desire ; but, inwardly, the same in all. 
Her most essential lineaments we trace ; 
Her general features everywhere alike. 

Of comely shape she was, and fair of face ; 
And underneath her eyelids sat a kind 
Of witching sorcery, that nearer drew 
Whoever with unguarded look beheld ; 
A dress of gaudy hue loosely attired 
Her loveliness; her air and manner frank, 
And seeming free of all disguise ; her song 
Enchanting ; and her words which sweetly dropt, 
As honey from the comb, most large of promise, 
Still prophesying days of new delight, 
And rapturous nights of undecaying joy. 
And in her hand, where'er she went, she held 
A radiant Cup that seemed of nectar full — 



And by her side danced fair delusive Hope 
Tho fool pursued enamoured, and the wise 
Experienced man who reasoned much, and thought, 
Was sometimes seen laying his wisdom down, 
And vying with the stripling in the chase. 

[V. 15. The merchants of these things, which 
were made rich by her, shall stand afar off for 
the fear of her torment, weeping and wailing] — 
The merchants of these things which are enumer- 
ated above, which were made rich by her mer- 
chandise, shall stand afar off, for the fear of her 
torment coming on them also, as they have been 
partakers of her sins ; and weeping and wailing, 
because they have been dealing in her articles of 
merchandise, which are contraband, according to 
the counsels of the Gospel. 

Much truth had been assented to in Time, 
Which never, till this day, had made a due 
Impression on the heart. Take one example. 
Early from heaven it was revealed, and oft 
Repeated in the world, from pulpits preached, 
And penned and read in holy books, that God 
Respected not the persons of mankind. 
Had this been truly credited and felt, 
The king, in purple robe, had owned, indeed, 
The beggar for his brother ; pride of rank 
And office thawed into paternal love ; 
Oppression feared the day of equal rights, 
Predicted ; covetous extortion kept 
In mind the hour of reckoning, soon to come ; 
And bribed injustice thought of being judged, 
When he should stand, on equal foot, beside 
The man he wronged ; and surely — nay, t'is true, 
Most true, beyond all whispering of doubt, — 
That he, who lifted up the reeking scourge, 
Dripping with gore from the slave's back, before 
He struck again, had paused, and seriously 
Of that tribunal thought, where God himself 
Should look him in the face, and ask in wrath, 
" Why didst thou this ? Man ! was he not thy brother, 
Bone of thy bone, and rlesh and blood of thine ?" 
But, ah ! this truth, by heaven and reason taught, 
Was never fully credited on earth. 
The titled, flattered, lofty men of power, 
Whose wealth brought verdicts of applause for deeds 
Of wickedness, could ne'er believe the time 
Should truly come when judgment should proceed 
Impartially against them, and they, too, 
Have no good speaker at the Judge's ear, 
No witnesses to bring them off for gold, 
No power to turn the sentence from its course ; 
And they of low estate, who saw themselves, 
Day after day, despised, and wronged, and mocked, 
Without redress, could scarcely think the day 
Should e'er arrive, when they, in truth, should stand 
On perfect level with the potentates 
And princes of the earth, and have their cause 
Examined fairly, and their rights allowed. 
But now this truth was felt, believed and felt, 
That men were really of a common stock, 
That no man ever had been more than man. 

[V. 16. And saying, alas, alas ! that great city, 
that was clothed in fine linen, and purple, and 
scarlet, and decked with gold, and precious stones, 
and pearls] — Alas, alas! that Great City, that 



3G8 



ANNOTATIONS.— CHAPTER XVIII. 



great political and ecclesiastical corporation, which 
was enriched with all manner of costly, dainty. 
and goodly merchandise ; whose priests were 
clothed in fine linen, and whose kings were 
clothed in purple, and their queens and concu- 
bines were arrayed in scarlet, and they all fared 
sumptuously every day ; and their attire was or- 
namented in the most costly manner, with gold, 
and precious stones, and pearls, which they had 
extorted for tax, and tithes, from a politically op- 
pressed and priestly burdened people ! 

The wealth which has been expended to main- 
tain this Great City, would be sufficient to send 
the Gospel of Christ, to every continent, and 
kingdom, and city, and hamlet, and home, on 
earth, and teach every man the knowledge of the 
Lord, by which he might become wise unto eter- 
nal salvation ! 

[V. 17. For in one hour so great riches are 
come to nought : and every ship-master, and all 
the company in ships, and sailors, and as many 
as trade by sea, stood afar off] — One hour, we 
have shown, indicates a period of sixty years / 
each minute taken for a common year. So I 
think the time of one hour in this text implies at 
least that many years, but not any more ; and 
this hour will occur at the close of the seventh 
vial period. This great event will not only affect 
the merchants of the earth, monarchs, and polit- 
ical rulers, but every sea merchant, every pontiff 
and calif, all the masters of the ships of state, 
and false religion ; every ship-master, captain, 
and officer, and all the company, or passengers, 
in the ships of the monarch, the pontiff, and the 
calif, which have obeyed their laws in the com- 
merce of life, to the utter disregard of the com- 
mandments of God, were partakers of her sins, 
and therefore stood afar off, for fear of her 
plagues. And all the sailors, who helped to man 
these ships of State and Church Union, stood afar 
off; and as many as trade by sea, as well as by 
land, or from port to port, or from party to party, 
sometimes filling the offices of Church, and then 
anon the offices of State, stood afar off, weeping 
and wailing, for fear of her torment coming on 
them, as they are partakers of her sins, by being 
her servants. " Know ye not, that to whom ye 
yield yourselves servants to obey, his servant ye 
are to whom ye obey , whether of sin unto death, 
or obedience unto righteousness ?" 

[V. 18. And cried when they saw the smoke 
of her burning, saying, What city is like unto 
this great city] — What organization is like unto 
this great corporation, founded, constituted, and 
maintained, in direct disregard to the Divine 
Lawgiver and Ruler of the Universe, by the 
Dragon, the Beast, and the False Prophet ; by the 
tyranny of the Monarch, the oppression of the 



Pontiff, and the false doctrine of the Calif? No 
corporation on earth is so great in age, extent, 
and power, as this Great City, which was founded 
by the Dragon soon after the Deluge, and haa 
been built, rebuilt, and garnished by the Beast, 
the Pontiff, and False Prophet. But her day, 
even her hour, of long predicted doom has come, 
and she is to be utterly burned by the Almighty. 

[V. 19. And they cast dust on their heads, 
and cried, weeping and wailing, saying, Alas, 
alas, that great city, wherein were made rich all 
that had ships in the sea, by reason of her costli- 
ness ! for in one hour is she made desolate] — Here 
closes the lamentation over this Great City, which, 
like Sodom, was ruined on account of its great 
wickedness. Among the mourners we number 
every class of men who have held commerce 
with the Great City, and have in any way been 
identified with her interests and merchandise; 
kings and false priests, queens and concubines, 
mechanics, miners, and merchants, the artificer, 
the navigator, the sea captain, and the sailor, the 
arborist, and the apothecary, the vintner, and the 
confectioner, the husbandman, and the miller, the 
herdsman, the shepherd, and butcher, and last of 
all, those who traded in horses and chariots, and 
bodies and souls of men. 

[V. 20. Rejoice over her, thou heaven ! and 
ye holy apostles and prophets ; for God hath 
avenged you on her]— The mourners who lam- 
ented over this Great City gave evidence of the 
most heartfelt sorrow, as we learn from their 
words and actions. But God no longer pities her, 
for she was incorrigibly impenitent ; therefore a 
voice from the Invisible proclaims : Rejoice over 
her thou Heaven ! By the word, Heaven, is 
meant the Holy City, which was trodden down by 
the Great City, and must remain in this deplor- 
able condition until the occurrence of this event ; 
which, we have already shown, will happen at the 
close of the seventh vial period ; the time of the 
cleansing of the Sanctuary, and the end of the 
Woman's second sojourn in the wilderness — about 
A. D. 2880. 

And by Apostles and Prophets I understand 
the Two Witnesses, the representatives in both 
the past and present dispensations, the faithful 
people of God ; who have not entangled them- 
selves with the covetous desires of the dainty and 
goodly things of this life, and have, therefore, 
kept themselves unspotted and disentangled from 
the world. 

This is a grand and sublime description of the 
overthrow of whatsoever things are wrong ; for 
the Great City was the oppressor and persecutor 
of the Holy City, and her holy inhabitants ; the 
enemy of the works and government of God ; 
and therefore Apostles, and Prophets, and all the 



ANNOTATIONS.— CHAPTER XVIII. 



3G9 



hosts of TTcavon are called to rejoice over her ruin ; 
for God hath avenged you ou her. 

[V. 21. Aud a mighty angel took up a stone, 
like a great millstone, and cast it into the sea, 
saying. Thus with violence shall that great city 
Babylon he thrown down, and shall be found no 
more at all] — Our Lord is described as being a 
stone of stumbling, and a rock of offense; and 
whosoever should fall upon it should be broken ; 
but upon whomsoever it falls shall be ground to 
powder ! 

He was to the Jews a stumbling-block, and to 
the Greeks foolishness ; but to all that believed 
on him he was the wisdom of God, and the power 
of God unto salvation. But upon his enemies, the 
inhabitants of the Great City, he will fall upon 
them suddenly ; and it shall be thrown down and 
consumed to dust, and therefore shall be found no 
more at all. This is true of many ancient cities, 
as Babylon, Nineveh, and Jerusalem ; and their 
governments, riches, and influence, both political 
and religious, are gone, and all on account of 
their sins. 

This state of things, however, is not yet true of 
Pagan or Papal Rome. The latter still exists, 
as a monument of God's mercy, and to become 
the object of his vengeance ; and the former is 
most intimately connected with it, sustaining the 
relation of Beast and rider — for Papal Rome has 
got above Pagan Rome, and in her religious ser- 
vice has retained her Pagan language, and rites, 
and ceremonies, and some of her idols, and has 
consecrated many of her heathen temples to pre- 
tended or real saints, and has incorporated many 
of her heathen superstitions, absurdities, and idol- 
atries iuto ^professedly Christian service. 

[V. 22. And the voice of harpers and musi- 
cians, and of pipers, and of trumpeters shall be 
heard no more at all in thee ; and no craftsman, 
of whatever craft he be, shall be found any more 
in thee ; and the sound of a millstone shall be 
heard no more at all in thee] — It would seem, if 
we should take this language in a literal sense, 
that this Great City was to become extinct, by 
being overthrown by an earthquake, and burnt 
up by fire from God out of Heaven, as were the 
cities of Sodom and Gomorrah ! But I think it 
is set by contrast with the Holy City, and is the 
emblem of unjust monarchical government and 
False Religion ; and must be utterly overthrown, 
to give place to the kingdom of our Lord Jesus 
Christ in the world. 

The characters mentioned in this verse, have 
reference, in my judgment, to the supporters, ser- 
vants, and officers of all Political Governments. 
With their harps they have lulled men to rest, or 
soothed them to peace. And again, with their 
shrill trumpets they have called to action, and to 

47 



combat, and to deadly strife, tho warriors of the 
nations. 

[V. 23. And the light of a candle shall shino 
no more at all in thee ; and the voice of the 
bridegroom and of the bride shall be heard no 
more at all in thee ; for thy merchants were the 
great men of the earth ; for by their sorceries 
were all nations deceived] — The characters and 
customs mentioned in this verse have reference 
to the Rites, Ceremonies, and Service of the Re- 
ligious department of the Great City. 

No system of Religion on earth has made such 
a liberal use of candles in her rites and ceremo- 
nies as the Roman Catholic Church ; and there- 
fore the language of the text applies more forcibly 
to her than any other in the history of the world. 
No set of men have set up such high pretensions 
to be the great men of the Earth as the Popes. 
And no set of men have deceived the nations by 
their sorceries to so great an extent as these would- 
be great men have, by their Political arts, and 
State tricks, and counterfeit miracles, and de- 
ceptive manoeuvres of every kind, and they still 
continue to practice their sorceries, by which they 
deceive the nations. 

[V. 24. And in her was found the blood of 
prophets and of saints, and of all that were slain 
upon the earth] — " This is an evil generation ;" for 
her progeny, in regular succession, have mani- 
fested the same implacable hatred toward the 
children of God ; and, therefore, in her race of 
descendants, was found the Blood of Prophets, 
and of Saints, and of all that were slain upon 
the Earth ; " Therefore, also, said the Wisdom of 
God, I will send them Prophets and Apostles, 
and some of them they shall slay and persecute ; 
that the blood of all the Prophets, which was shed 
from the foundation of the world, may be required 
of this generation : From the blood of Abel unto 
the blood of Zacharias, which perished between 
the Altar and the Temple. Verily I say unto you, 
it shall be required of this generation," this Great 
City, the Dragon, the Beast, and False Prophet. 

Love- destroying, cursed Bigotry! 
Cursed in heaven, but cursed more in hell, 
Where millions curse thee, and must ever curse ! 
Religion's most abhorred ! perdition's most 
Forlorn ! God's most abandoned ! hell's most damned ! 
The infidel, who turned his impious war 
Against the walls of Zion, on the rock 
Of ages built, and higher than the clouds, 
Sinned, and received his due reward ; but she 
Within her walls sinned more. Of Ignorance 
Begot, her daughter, Persecution, walked 
The earth, from age to age, and drank the blood 
Of saints, with horrid relish drank the blood 
Of God's peculiar children, and was drunk, 
And in her drunkenness dreamed of doing good. 
The supplicating hand of innocence, 
That made the tiger mild, and in his wrath 



370 



ANNOTATIONS — CHAPTER XVIII. 



The lion pause, the groans of suffering most 

Severe, were naught to her ; she laughed at groans. 

No music pleased her more, and no repast 

So sweet to her as blood of men redeemed nn 

By Blood of Christ. Ambition's self, though mad, 

And nursed on human gore, with her compared, 

Was merciful. Nor did she always rage. 

She had some hours of meditation, set 

Apart, wherein she to her study went, 

The Inquisition, model most complete 

Of perfect wickedness, where deeds were done, — 

Deeds ! let them ne'er be named, — and sat and planned 

Deliberately, and with most musing pains, 

How to extremest thrill of agony, 

The flesh, and blood, and souls of holy men, 

Her victims might be wrought ; and when she saw 

New tortures of her laboring fancy born, 

She leaped for joy, and made great haste to try 

Their force — well pleased to hear a deeper groan. 

But now her day of mirth was passed, and come 
Her day to weep, her day of bitter groans, 
And sorrow unbemoaned, the day of grief 
And wrath retributory poured in full 
Ou all that took her part. The man of sin, 
The mystery of iniquity, her friend 
Sincere, who pardoned sin, unpardoned still, 
And in the name of God blasphemed, and did 
All wicked, all abominable things, 
Most abject stood, that day, by devils hissed, 
And by the looks of those he murdered, scorched ; 
And plagued with inward shame, that on his cheek 
Burned, while his votaries, who left the earth, 
Secure of bliss, around him, undeceived, 
Stood, undeceivable, till then ; and knew 
Too late, him fallible, themselves accursed, 
And all their passports and certificates, 
A lie : nor disappointed more, nor more 
Ashamed, the Mussulman, when he saw, gnash 
His teeth and wail, whom he expected judge. 
All these were damned for bigotry, were damned, 



Because they thought, that they alone served God, 
And served him most, when most they disobeyed. 

Of those forlorn and sad, thou mightst have marked 
In number most innumerable, stand 
The indolent ; too lazy these to make 
Inquiry for themselves, they stuck their faith 
To some well-fatted priest, with offerings bribed 
To bring them oracles of peace, and take 
Into his management all the concerns 
Of their eternity ; managed how well 
They knew, that day, and might have sooner known, 
That the commandment was, Search, and believe 
In Me, and not in man ; who leans on him 
Leans on a broken reed, that will impierce 
The trusted side. I am the way, the truth, 
The life, alone, and there is none besides. 

This did they read, and yet refused to search, 
To search what easily was found, and found, 
Of price uncountable. Most foolish they 
Thought God with ignorance pleased, and blinded faith, 
Took not root in reason, purified 
With holy influence of his Spirit pure. 
So on they walked, and stumbled in the light 
Of noon, because they would not open their eyes. 
Effect how sad of sloth ! that made them risk 
Their piloting to the eternal shore, 
To one who could mistake the lurid flash 
Of hell for heaven's true star, rather than bow 
The knee, and by one fervent word obtain 
His guidance sure, who calls the stars by name. 
They prayed by proxy, and at second hand 
Believed, and slept, and put repentance off, 
Until the knock of death awoke them, when 
They saw their ignorance both, and him they paid 
To bargain of their souls 'twixt them and God, 
Fled, and began repentance without end. 
How did they wish, that morning, as they stood 
With blushing covered, they had for themselves 
The Scripture searched, and for themselves believed, 
And made acquaintance with the Judge ere then ! 



372 



THE VOICE OF THE PROPHETS. 



REVELATION. 

CHAPTER XIX. 

1 God is praised in heaven for judging the great whore, 
and avenging the blood of his saints. 7 The marriage 
of the Lamb. 10 The angel will not be worshiped. 
17 The foivls called to the great slaughter. 

1. And after these things I heard a great 
voice of much people in heaven, saying, Alleluia : 
Salvation, and glory, and honor, and power, unto 
the Lord our God : 

2. For true and righteous are his judgments : 
for he hath judged the great whore, which did 
corrupt the earth with her fornication, and hath 
avenged the blood of his servants at her hand. 

3. And again they said, Alleluia. And her 
smoke rose up forever and ever. 

4. And the four and twenty elders and the 
four beasts fell down and worshiped God that 
sat on the throne, saying, Amen ; Alleluia. 

5. And a voice came out of the throne, say- 
ing, Praise our God, all ye his servants, and ye 
that fear him, both small and great 

6. And I heard as it were the voice of a great 
multitude, and as the voice of many waters, and 
as the voice of mighty thunderings, saying, Al- 
leluia : for the Lord God omnipotent reigneth. 

7. Let us be glad and rejoice, and give 
honor to him : for the marriage of the Lamb is 
come, and his wife hath made herself ready. 

8. And to her was granted that she should 
be arrayed in fine linen, clean and white : for 
the fine linen is the righteousness of saints. 

9. And he saith unto me, Write, Blessed are 
they which are called unto the marriage-supper 
of the Lamb. And he saith unto me, These are 
the true sayings of God. 

10. And I fell at his feet to worship him. 
And he said unto me, See thou do it not : I am 
thy fellow-servant, and of thy brethren that have 
the testimony of Jesus : worship God : for the 
testimony of Jesus is the spirit of prophecy. 

11. And I saw heaven opened, and. behold, 
a white horse ; and he that sat upon him was 
called Faithful and True, and in righteousness 
he doth judge and make war. 

12. His eyes were as a flame of fire, and on 
his head ivere many crowns ; and he had a name 
written, that no man knew, but he himself. 

13. And he ivas clothed in a vesture dipped in 
blood : and his name is called The Word of God. 



COLLATERAL SCRIPTURES. 

(V. 1.) Blessed is the man that walketh not 
in the counsel of the ungodly, nor standeth in 
the ways of sinners, nor sitteth in the seat of 
the scornful : But his delight is in the law of 
the Lord ; and in bis law doth he meditate day 
and night. And he shall be like a tree planted 
by the rivers of water, that bringeth forth his 
fruit in his season : his leaf also shall not with- 
er ; and whatsoever he doeth shall prosper. The 
ungodly are not so : but are like the chaff which 
the wind driveth away. Therefore the ungodly 
shall not stand in the judgment, nor sinners in 
the congregation of the righteous. — Psalm i. 
1-5. 

(V. 2.) Lord, be gracious unto us; we have 
waited for thee : be thou their arm every morn- 
ing, our salvation also in the time of trouble. At 
the noise of the tumult the people fled ; at the 
lifting up of thyself the nations were scattered. 
And your spoil shall be gathered like the gath- 
ering of the caterpillar : as the running to and 
fro of locusts shall he run upon them. The 
Lord is exalted ; for he dwelleth on high : he 
hath filled Zion with judgment and righteousness. 
And wisdom and knowledge shall be the stability 
of thy times, and strength of salvation : the 
fear of the Lord is his treasure. Behold, their 
valiant ones shall cry without ; the ambassadors 
of peace shall weep bitterly. The highways lie 
waste, the wayfaring man ceaseth : he hath bro- 
ken the covenant, he hath despised the cities, he 
regardeth no man. The earth mourneth and 
languisheth; Lebanon is ashamed and hewn 
down ; Sharon is like a wilderness ; and Bashan 
and Carmel shake off their fruits. Now will I 
rise, saith the Lord ; now will I be exalted ; now 
will I lift up myself. Ye shall conceive chaff: 
ye shall bring forth stubble : your breath as 
fire shall devour you. And the people shall be 
as the burning of lime ; as thorns cut up shall 
they be burned in the fire. Hear ye that are far 
off, what I have done ; and ye that are near, ac- 
knowledge my might. The sinners in Zion are 
afraid ; tearfulness hath surprised the hypocrites : 
Who among us shall dwell with the devouring 
fire ? who among us shall dwell with everlasting 
burnings ? He that walketh righteously, and 
speaketh uprightly ; he that despiseth the gain 
of oppressions, that shaketh his hands from hold- 



THE VOICE OF 

COLLATERAL SCRirTURES. 

Big of bribes, that stoppeth his ears from hearing 
of blood, and shutteth his eyes from seeing evil ; 
He shall dwell on high : his place of defense 
shall be the munitions of rocks ; bread shall be 
given him, his waters shall be sure. Thine eyes 
shall see the king in his beauty : they shall be- 
hold the land that is very far off. Thy heart 
shall meditate terror. Where is the scribe ? where 
is the receiver? where is he that counted the 
towers? — Isaxxxiii: 2-18. 

Thou shalt not see a fierce people ; a peo- 
ple of a deeper speech than thou canst per- 
ceive ; of a stammering tongue, that thou canst 
not understand. Look upon Zion, the city of 
our solemnities: thine eyes shall see Jerusalem 
a quiet habitation, a tabernacle that shall not be 
taken down; not one of the stakes thereof 
shall ever be removed, neither shall any of the 
cords thereof be broken. But there the glorious 
Lord loill be unto us as a place of broad rivers 
and streams ; wherein shall go no galley with 
oars, neither shall gallant ship pass thereby. 
For the Lord is our judge, the Lord is our law- 
giver, the Lord is our king, he will save us. 
Thy tacklings are loosed ; they could not well 
strengthen their mast; they could not spread 
the sail : then is the prey of a great spoil di- 
vided ; the lame take the prey. And the 
inhabitants shall not say, I am sick : the people 
that dwell therein shall be forgiven their iniquity. 
— Isa. xxxiii: 19-24. 

(V. 5.) Praise ye the Lord. Praise ye the 
name of the Lord ; praise him, ye servants 
of the Lord. Ye that stand in the house of the 
Lord, in the courts of the house of our God. 
Praise the Lord ; for the Lord is good : sing 
praises unto his name ; for it is pleasant. For 
the Lord hath chosen Jacob unto himself, and 
Israel for his peculiar treasure. For I know 
that the Lord is great, and that our Lord is 
above all gods. Whatsoever the Lord pleased, 
that did he in heaven, and in earth, in the seas, 
and all deep places. He causeth the vapors to 
ascend from the ends of the earth : he maketh 
lightnings for the rain: he bringeth wind out 
of his treasuries. Who smote the first-born of 
Egypt, both of man and beast. Who sent 
tokens and wonders into the midst of thee, 
Egypt, upon Pharaoh, and upon all his serv- 



TIIE PROPHETS. 373 

COLLATERAL SCRIPTURES. 

ants. Who smote great nations, and slew 
mighty kings ; Sihon king of the Arnorites, and 
Og king of liashan, and all the kingdoms of 
Canaan : And gave their land for a heritage, 
a heritage unto Israel his people. — Ps. cxxxv : 
1-12. 

(V. 6.) The Lord reigneth, let the earth 
rejoice ; let the multitude of isles be glad thereof. 
Clouds and darkness are round about him : 
righteousness and judgment are the habitation 
of his throne. A fire goeth before him and 
burnetii up his enemies round about. His 
lightnings enlightened the world : the earth 
saw, and trembled. The hills melted like wax 
at the presence of the Lord, at the presence of 
the Lord of the whole earth. The heavens 
declare his righteousness, and all the people 
see his glory. Confounded be all they that 
serve graven images, that boast themselves of 
idols : worship him, all ye gods. Sion heard, 
and was glad ; and the daughters of Judah re- 
joiced, because of thy judgments, Lord. For 
thou, Lord, art high above all the earth ; thou 
art exalted far above all gods. Ye that love the 
Lord, hate evil : he preserveth the souls of his 
saints ; he delivereth them out of the hand of 
the wicked. Light is sown for the righteous, 
and gladness for the upright in heart. Rejoice in 
the Lord, ye righteous ; and give thanks at the 
remembrance of his holiness. — Ps. xcvii : 1-12. 

(V. 7.) Then shall the kingdom of heaven 
be likened unto ten virgins, which took their 
lamps, and went forth to meet the bridegroom. 
And five of them were wise, and five were fool- 
ish. They that were foolish took their lamps, 
and took no oil with them : But the wise took 
oil in their vessels with their lamps. While the 
bridegroom tarried, they all slumbered and slept. 
And at midnight there was a cry made, Behold, 
the bridegroom cometh ; go ye out to meet him. 
Then all those virgins arose, and trimmed their 
lamps. And the foolish said unto the wise, Give 
us of your oil; for our lamps are gone out. 
But the wise answered, saying, Not so : lest 
there be not enough for us and you : but go ye 
rather to them that sell, and buy for yourselves. 
And while they went to buy, the bridegroom 
came ; and they that were ready went in with 
him to the marriage : and the door was shut. 



374 THE voice of 

REVELATION. 

14. And the armies which tvere in heaven fol- 
lowed him upon white horses, clothed in fine 
linen, white and clean. 

15. And out of his mouth goeth a sharp 
sword, that with it he should smite the nations ; 
and he shall rule them with a rod of iron : and 
he treadeth the wine-press of the fierceness and 
wrath of Almighty God. 

16. And he hath on his vesture and on his 
thigh a name written, KING OF KINGS, AND 
LOUD OF LORDS. 

17. And I saw an angel standing in the sun ; 
and he cried with a loud voice, saying to all the 
fowls that fly in the midst of heaven, Come, and 
gather yourselves together unto the supper of 
the great God. 

18. That he may eat the flesh of kings, and 
the flesh of captains, and the flesh of mighty 
men, and the flesh of horses, and of them that 
sit on them, and the flesh of all men, loth free 
and bond, both small and great. 

19. And I saw the beast, and the kings of 
the earth, and their armies, gathered together to 
make war against him that sat on the horse, and 
against his army. 

20. And the beast was taken, and with him 
the false prophet that wrought miracles before 
him, with which he deceived them that had re- 
ceived the mark of the beast, and them that wor- 
shiped his image. These both were cast alive 
into a lake of fire burning with brimstone. 

21. And the remnant were slain with the 
sword of him that sat on the horse, which sword 
proceeded out of his mouth : and all the fowls 
were filled with their flesh. 



COLLATERAL SCRIPTURES. 

Afterward came also the other virgins, saying, 
Lord, Lord, open to us. But he answered and 
said, Verily I say unto you, I know you not. 
Watch therefore, for ye know neither the day 
nor the hour wherein the Son of man cometh. — 
Matt, xxv : 1-13. 

(V. 8.) And he put forth a parable to those 
which were bidden, when he marked how they 
chose out the chief rooms; saying unto them, 
When thou art bidden of any man to a wedding, 
sit not down in the highest room ; lest a more 



THE PROPHETS. 

COLLATERAL SCRIPTURES 

honorable man than thou be bidden of him; 
And he that bade thee and him come and say 
to thee, Give this man place ; and thou begin 
with shame to take the lowest room. But when 
thou art bidden, go and sit down in the lowest 
room ; that when he that bade thee cometh, he 
may say unto thee, Friend, go up higher : then 
shalt thou have worship in the presence of them 
that sit at meat with thee. For whosoever exalfc- 
eth himself shall be abased ; and he that hum- 
bleth himself shall be exalted. 

Give unto the Lord, ye mighty, give unto 
the Lord glory and strengh. Give unto the 
Lord the glory due unto his name : worship the 
Lord in the beauty of holiness. The voice of 
the Lord is upon the waters : the God of glory 
thundereth ; the Lord is upon many waters. 
The voice of the Lord is powerful ; the voice of 
the Lord is full of majesty. The voice of the 
Lord breaketh the cedars ; yea, the Lord break- 
eth the cedars of Lebanon. He maketh them 
also skip like a calf; Lebanon and Sirion like 
a young unicorn. The voice of the Lord divid- 
eth the flames of fire. The voice of the Lord 
shaketh the wilderness ; the Lord shaketh the 
wilderness of Kadesh. The voice of the Lord 
maketh the hinds to calve, and discovereth the 
forests : and in his temple doth every one speak 
of his glory. The Lord sitteth upon the flood ; 
yea, the Lord sitteth King forever. The Lord 
will give strength unto his people ; the Lord will 
bless his people with peace. — Ps. xxix : 1-11. 

(V. 9.) Then said he also to him that bade 
him, When thou makest a dinner or a supper, 
call not thy friends, nor thy brethren, neither 
thy kinsmen, nor thy rich neighbors ; lest they 
also bid thee again, and a recompense be made 
thee. But when thou makest a feast, call the 
poor, the maimed, the lame, the blind : And thou 
shalt be blessed : for they can not recompense 
thee : for thou shalt be recompensed at the res- 
urrection of the just. And when one of them 
that sat at meat with him heard these things, he 
said unto him, Blessed is he that shall eat bread 
in the kingdom of God. — Luke xiv : 12-15. 

(V. 10.) The Spirit of the Lord God is 
upon me ; because the Lord hath anointed me 
to preach good tidings unto the meek : he hath 
sent me to bind up the broken-hearted, to pro- 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

claim liberty to the captives, and the opening of 
the prison to them that arc bound ; To proclaim 
the acceptable year of the Lord, and the day 
of vengeance of our God ; to comfort all that 
mourn ; To appoint unto them that mourn in 
Zion, to give unto them beauty for ashes, the oil 
of joy for mourning, the garment of praise for 
the spirit of heaviness ; that they might be call- 
ed Trees of Righteousness, The Planting of the 
Lord, that he might be glorified. And they shall 
build the old wastes, they shall raise up the for- 
mer desolation, and they shall repair the waste 
cities, the desolations of many generations. And 
strangers shall stand and feed your flocks, and 
the sons of the alien shall be your plowmen, and 
your vine-dressers. But ye shall be named the 
priests of the Lord ; men shall call you the min- 
isters of our God : ye shall eat the riches of the 
Gentiles, and in their glory shall you boast your- 
selves. For your shame you shall have double, 
and for confusion they shall rejoice in their por- 
tion: therefore in their land they shall possess 
the double; everlasting joy shall be unto them. 
For I the Lord love judgment, I hate robbery 
for burnt offering ; and I will direct their work 
in truth, and I will make an everlasting covenant 
with them. And their seed shall be known 
among the Gentiles, and their offspring among 
the people : all that see them shall acknowledge 
them, that they are the seed which the Lord 
hath blessed. I will greatly rejoice in the Lord, 
my soul shall be joyful in my God : for he hath 
clothed me with the garments of salvation, he 
hath covered me with the robe of righteousness, 
as a bridegroom decketh himself with ornaments, 
and as a bride adorneth herself with her jewels. 
For as the earth bringeth forth her bud, and as 
the garden causeth the things that are sown in it 
to spring forth ; so the Lord God will cause right- 
eousness and praise to spring forth before all the 
nations. — Isa. lxi: 1-11. 

Then Peter opened his mouth, and said, Of a 
truth I perceive that God is no respecter of 
persons : But in every nation he that feareth 
him, and worketh righteousness, is accepted with 
him. The word which God sent unto the chil- 
dren of Israel, preaching peace by Jesus Christ ; 
(he is Lord of all) ; That word, / say, you 
know, which was published throughout all 



T II E PROPHETS. 375 

COLLATERAL SCRIPTURES. 

Judea, and began from Galilee, after the baptism 
which John preached : How God anointed Jesus 
of Nazareth with the Holy Ghost and with 
power ; who went about doing good, and healing 
all that were oppressed of the devil : for God 
was with him. And we are witnesses of all 
things which he did, both in the land of the 
Jews and in Jerusalem ; whom they slew and 
hanged on a tree : Him God raised up the third 
day, and showed him openly ; Not to all the 
people, but unto witnesses chosen before of God, 
even to us, who did eat and drink with him after 
he rose from the dead. And he commanded us 
to preach unto the people, and to testify that it 
is he which was ordained of God to be the Judge 
of quick and dead. To him gave all the proph- 
ets witness, that through his name, whosoever 
believeth in him shall receive remission of sins. 
—Acts x : 34-43. 

That the trial of your faith, being much more 
precious than of gold that perisheth, though it 
be tried with fire, might be found unto praise 
and honor and glory at the appearing of Jesus 
Christ: Whom having not seen, ye love; in 
whom, though now ye see him not, yet believing, 
ye rejoice with joy unspeakable and full of glory : 
Receiving the end of your faith, even the salva- 
tion of your souls. Of which salvation the 
prophets have inquired and searched diligently, 
who prophesied of the grace that should come 
unto you : Searching what, or what manner of 
time- the Spirit of Ghrist which was in them did 
signify, when it testified beforehand the suffer- 
ings of Christ, and the glory that should follow. 
Unto whom it was revealed, that not unto them- 
selves, but unto us, they did minister the things 
which are now reported unto you by them that 
have preached the gospel unto you, with the 
Holy Ghost sent down from heaven; which 
things the angels desire to look into. Where- 
fore gird up the loins of your mind, be sober, 
and hope to the end for the grace that is to be 
brought unto you at the revelation of Jesus 
Christ; As obedient children, not fashioning 
yourselves according to the former lusts in your 
ignorance : But as he which hath called you his 
holy, so be ye holy in all manner of conversa- 
tion ; Because it is written, Be ye holy, for I am 
holy. 



376 



THE VOICE OF 



THE PROPHETS. 



! 



COLLATERAL SCRIPTURES. 

(V. 11.) We have heard with our ears, 
God, our lathers have told us, what work thou 
didst in their days, in the times of old; Hoiu 
thou didst drive out the heathen with thy hand, 
and plantedst them ; hoiv thou didst afflict the 
people, and cast them out. For they got not 
the land in possession by their own sword, 
neither did their own arm save them ; but thy 
right hand, and thine arm, and the light of thy 
countenance, because thou hadst a favor unto 
them. Thou art my King, God ; command 
deliverances for Jacob. Through thee will we 
push down our enemies ; through thy name will 
we tread them under that rise up against us. 
For I will not trust in my bow, neither shall my 
sword save me. But thou hast saved us from 
our enemies, and hast put them to shame that 
hated us. — Ps. xl : 1—7. 

Go forth, ye daughters of Zion, and behold 
king Solomon with the crown wherewith his 
mother crowned him in the day of his espousals, 
and in the day of the gladness of his heart. — 
Song of Solomon. 

Rejoice greatly, daughter of Zion ; shout, 

daughter of Jerusalem : behold, thy King 
cometh unto thee ; he is just, and having sal- 
vation ; lowly, and riding upon an ass, and upon 
a colt, the foal of an ass. And I will cut off 
the chariot from Ephraim, and the horse from 
Jerusalem, and the battle-bow shall be cut off : 
and he shall speak peace unto the heathen ; and 
his dominion shall be from sea even to sea, and 
from the river even to the ends of the earth. 
As for thee also, by the blood of thy covenant 

1 have sent forth thy prisoners out of the pit 
wherein is no water. Turn ye to the strong- 
hold, ye prisoners of hope : even to-day do I 
declare, that I will render double unto thee; 
When I have bent Judah for me, filled the bow 
with Ephraim, and raised up thy sons, Zion, 
against thy sons, Greece, and made thee as 
the sword of a mighty man. And the Loed 
shall be seen over them, and his arrow shall go 
forth as the lightning : and the Lord God shall 
blow the trumpet, and shall go with whirlwinds 
of the south. The Lord of hosts shall defend 
them ; and they shall devour, and subdue with 
sling-stones ; and they shall drink, and make a 
noise as through wine ; and they shall be filled | 



COLLATERAL SCRIPTURES. 

like bowls, and as the corners of the altar. 
And the Lord their God shall save them in that 
day as the flock of his people : for they shall be 
as the stones of a crown, lifted up as an ensign 
upon his land. For how great is his goodness, 
and how great is his beauty ! Corn shall make 
the young men cheerful, and new wine the 
maids. — Zech. ix: 9-17. 

(V. 12.) For Zion's sake will I not hold my 
peace, and for Jerusalem's sake I will not rest, 
until the righteousness thereof go forth as 
brightness, and the salvation thereof, as a lamp 
that burneth. And the Gentiles shall see thy 
righteousness, and all kings thy glory : and 
thou shalt be called by a new name, which the 
mouth of the Lord shall name. Thou shalt 
also be a crown of glory in the hand of the 
Lord, and a royal diadem in the hand of thy j 
God. Thou shalt no more be termed Forsaken : 
neither shall thy land any more be termed 
Desolate : but thou shalt be called Hephzi-bah, 
and thy land Beulah : for the Lord delighteth 
in thee, and thy land shall be married. For as 
a young man marrieth a virgin, so shall thy sons 
marry thee : and as the bridegroom rejoiceth 
over the bride, so shall thy God rejoice over 
thee. I have set watchmen upon thy walls, 
Jerusalem, which shall never hold their peace 
day nor night : ye that make mention of the 
Lord, keep not silence ; and give him no rest, 
till he establish, and till he make Jerusalem a 
praise in the earth. — Isa. lxii : 1-7. 

(V. 13.) In the beginning was the Word, 
and the Word was with God, and the Word was 
God. The same was in the beginning with God. 
All things were made by him ; and without him 
was not any thing made. In him was life ; and 
the life was the light of men. And the light 
shineth in darkness ; and the darkness compre- 
hendeth it not. — Jno. i : 2-5. 

The Lord possessed me in the beginning of 
his way, before his works of old. I was set up 
from everlasting, from the beginning, or ever 
the earth was. When there were no depths, I 
was brought forth ; when there ivere no fountains 
abounding with water. Before the mountains 
were settled, before the hills was I brought forth : 
While as yet he had not made the earth, nor 
the fields, nor the highest part of the dust of 



THE VOICE OF 
\ COLLATERAL SCRIPTURES. 

the world. When he prepared the heavens, I 
wat there ; when he set a compass upon the 
face of the depth ; when he established the 
clouds above ; when he strengthened the fount- 
ains of the deep ; when he gave to the sea his 
decree, that the waters should not pass his com- 
mandment; when he appointed the foundations 
of the earth: Then I was by him, as one 
brought up with him ; and I was daily Ms de- 
light, rejoiciag always before him ; rejoicing in 
the habitable part of his earth ; and my delights 
were with the sons of men. Now, therefore, 
hearken unto me, ye children : tor blessed 
are they that keep my ways. Hear instruction, 
and be wise, and refuse it not. Blessed is the 
man that heareth me, watching daily at my 
gates, waiting at the posts of my doors. For 
whoso findeth me findeth life, and shall obtain 
favor of the Lord. But he that sinneth against 
Die wrongeth his own soul : all they that hate 
me love death. — Proverbs viii: 22-36. 

And there shall come forth a rod out of the 
stem of Jesse, and a Branch shall grow out of 
his roots : And the spirit of the Lord shall rest 
upon him, the spirit of wisdom and understand- 
ing, the spirit of counsel and might, the spirit 
of knowledge, and of the fear of the Lord ; 
And shall make him of quick understanding in 
the fear of the Lord : and he shall not judge 
after the sight of his eyes, neither reprove after 
the hearing of his ears. But with righteous- 
ness shall he judge the poor, and reprove with 
equity for the meek of the earth ; and he shall 
smite the earth with the rod of his mouth, and 
with the breath of his lips shall he slay the 
wicked. And righteousness shall be the girdle 
of his loins, and faithfulness the girdle of his 
reins. The wolf also shall dwell with the lamb, 
and the leopard shall lie down with the kid ; and 
the calf, and the young lion, and the fatling 
together ; and a little child shall lead them. 
And the cow and the bear shall feed ; their 
young ones shall lie down together : and the lion 
shall eat straw like the ox. And the sucking 
child shall play on the hole of the asp, and the 
weaned child shall put his hand on the cocka- 
trice' den. They shall not hurt nor destroy in 
all my holy mountain : for the earth shall be 
full of the knowledge of the Lord, as the waters 
48 



THE PROPHETS. 377 

COLLATERAL SCRIPTURES. 

cover the sea. And in that day there shall be 
a root of Jesse, which shall stand for an ensign 
of the people ; to it shall the Gentiles seek : 
and his rest shall be glorious. And it shall 
come to pass in that day, that the Lord shall 
set his hand again the second time to recover 
the remnant of his people, which shall be left, 
from Assyria, and from Egypt, and from Pathros, 
and from Cush, and from Elam, and from Shi- 
nar, and from Iiamath, and from the islands of 
the sea. And he shall set up an ensign for the 
nations, and shall assemble the outcasts of 
Israel, and gather together the dispersed of 
Judah from the four corners of the earth. The 
envy also of Ephraim shall depart, and the ad- 
versaries of Judah shall be cut off; Ephraim 
shall not envy Judah, and Judah shall not vex 
Ephraim. But they shall fly upon the shoul- 
ders of the Philistines toward the west ; they 
shall spoil them of the east together : they shall 
lay their hand upon Edom and Moab ; and the 
children of Ammon shall obey them. And the 
Lord shall utterly destroy the tongue of the 
Egyptian sea : and with his mighty wind shall 
he shake his hand over the river, and shall 
smite it in the seven streams, and make men 
go over dry-shod. And there shall be a high- 
way for the remnant of his people, which shall 
be left, from Assyria ; like as it was to Israel in 
the day that he came up out of the land of 
Egypt. — Isa. xi: 1-16. 

(V. 17.) And, thou son of man, thus saith 
the Lord God, Speak unto every feathered fowl, 
and to every beast of the field, Assemble your- 
selves, and come ; gather yourselves on every 
side to my sacrifice that I do sacrifice for you, 
even a great sacrifice upon the mountains of 
Israel, that ye may eat flesh, and drink blood. 
Ye shall eat the flesh of the mighty, and drink 
the blood of the princes of the earth, of rams, of 
lambs, and of goats, of bullocks, all of them 
fatlings of Bashan. And ye shall eat fat till ye 
be full, and drink blood till ye be drunken, of 
my sacrifice which I have sacrificed for you. 
Thus ye shall be filled at my table with horses 
and chariots, with mighty men, and with all men 
of war, saith the Lord God. And I will set my 
glory among the heathen, and all the heathen 
shall see my judgment that 1 have executed, 



378 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

and my hand that I have laid upon them. — 
Ezek. xxxix: 17-21. 

(V. 20.) I beheld then, because of the voice 
of the great words which the horn spake; I beheld. 
even till the beast was slain, and his body 
destroyed, and given to the burning flame. As 
concerning the rest of the beasts, they had their 
dominion taken away : yet their lives were pro- 
longed for a season and time. — Dan. vii: 11-12. 

A voice of noise from the city, a voice from 
the temple, a voice of the Lord that rendereth 
recompense to his enemies. Before she trav- 
ailed, she brought forth ; before her pain came, 
she was delivered of a man child. Who hath 
heard such a thing ? who hath seen such things ? 
Shall the earth be made to bring forth in one 
day ? or shall a nation be born at once ? for as 
soon as Zion travailed, she brought forth her 
children. Shall I bring to the birth, and not 
cause to bring forth ? saith the Lord : shall I 
cause to bring forth, and shut the womb ? saith 
th" God. Rejoice ye with Jerusalem, and be 



COLLATERAL SCRIPTURES. 

glad with her, all ye that love her : rejoice for 
joy with her, all ye that mourn for her : That 
ye may suck, and be satisfied with the breasts 
of her consolations ; that ye may milk out, and 
be delighted with the abundance of her glory. 
For thus saith the Lord, Behold, I wLU extend 
peace to her like a river, and the glory of the 
Gentiles like a flowing stream : then shall ye 
suck, ye shall be borne upon her sides, and be 
dandled upon her knees. As one whom his 
mother comforteth, so will I comfort you ; and 
ye shall be comforted in Jerusalem. And when 
ye see this, your heart shall rejoice, and your 
bones shall flourish like an herb ; and the hand 
of the Lord shall be known towards his servants, 
and his indignation towards his enemies. For, 
behold, the Lord will come with fire, and with 
his chariots like a whirlwind, to render his 
anger with fury, and his rebuke with flames of 
fire. For by fire and by his sword will the 
Lord plead with all flesh : and the slain of the 
Lord shall be many. — Isa. lxvi: 6-16. 



ANNOTATIONS. 



CHAPTER XIX. 



[V. 1. And after these things I heard a great 
voice of much people in heaven, saying;, Alleluia; 
Salvation, and glory, and honor, unto the Lord 
our God] — The whole heavenly host give glory to 
God, because he has judged the great Whore, and 
avenged the blood of his servants ; saying, Alle- 
luia, praise Jehovah: to him send up your an- 
thems of praise, and hymns of holy joy. Sing 
again the Song of Moses and the Lamb. Ascribe 
ye Salvation unto our God, for he hath triumphed 
gloriously over all his foes, and delivered us from 
all our enemies. And to him be the glory of the 
victory, and the glory of our salvation, and the 
glory of our eternal happiness. And to him be 
the honor of everlasting authority, over all his 
creatures, in all places of his dominions. And 
ascribe yepoiver unto him ; for his power only is 
adequate to these mighty and immortal achieve- 
ments. 

Alleluia, for Jehovah is the author of our sal- 
vation, or deliverance from all our sins, and from 
the oppressions of all our enemies ; and therefore 
the glory belongs to him ; and it is to him we 
ascribe the honor of this high distinction, that we 
are accounted worthy of his salvation and king- 
dom ; for it is by his power alone that all this is 
effected against his enemies, and for his people, 
for he alone is the Lord our God. 

" It is worthy of remark, that the Indians of 
North America, have the same word, Alleluiah, 
in their religious worship, and use it in the same 
sense. In their places of worship, or beloved 
Square, they dance sometimes for a whole night, 
always in a bowing posture, and frequently sing- 
ing Halleluiah ; Ye-ho-wah, praise ye Yah, Ye- 
ho-vah ; probably the true pronunciation of the 
Hebrew word, Jehovah.'''' 

[V. 2. For true and righteous are his judg- 
ments ; for he hath judged the great whore, which 
did corrupt the earth with her fornication, and 
hath avenged the blood of his servants at her 
hand] — The judgments of God against the great 
Whore are true to the very letter, according to 
his predictions, which he made known to her by 
his prophets ; and therefore his power displayed 
in her destruction, the destruction of his enemies, 
and the salvation of his people, is a most right- 
eous exercise of Omnipotence, according to the 
principles of eternal equity, wisdom, and holi- 
ness, which he has made known to man from 
generation to generation, by his word and Spirit, 
as is beautifully expressed by the poet. 



Wisdom took up her harp, and stood in placo 
Of frequent concourse — stood in every gate, 
By every way, and walked in every street ; 
And, lifting up her voice, proclaimed : Be wise, 
Ye fools ! be of an understanding heart. 
Forsake the wicked : come not near his house : 
Pass by ; make haste ; depart, and turn away. 
Me follow — me, whose ways are pleasantness, 
Whose paths are peace, whose end is perfect joy. 
The Seasons came and went, and went and came 
To teach men gratitude ; and as they passed, 
Gave warning of the lapse of time, that else 
Had stolen unheeded by : the gentle Flowers 
Betired, and, stooping o'er the wilderness, 
Talked of humility, and peace, and love. 
The Dews came down unseen at evening tide, 
And silently their bounties shed, to teach 
Mankind unostentatious charity. 
With arm in arm the forest rose on high, 
And lesson gave of brotherly regard. 
And, on the rugged mountain brow exposed 
Bearing the blast alone — the ancient oak 
Stood, lifting high his mighty arm, and still 
To courage in distress exhorted loud. 
The flocks, the- herds, the birds, the streams, the breezo 
Attuned the heart to melody and love. 
Mercy stood in the cloud, with eye that wept 
Essential love ; and, from her glorious bow, 
Bending to kiss the earth in token of peace. 
With her own lips, her gracious lips, which God 
Of sweetest accent made, she whispered still, 
She whispered to Kevenge : — forgive, forgive ! 
The sun rejoicing round the earth, announced 
Daily the wisdom, power, and love of God. 
The moon awoke, and from her maiden face, 
Shedding her cloudy locks, looked meekly forth, 
And with her virgin stars walked in the heavens, 
Walked nightly there, conversing as she walked, 
Of purity, and holiness, and God. 
In dreams and visions sleep instructed much. 
Day uttered speech to day, and night to night 
Taught knowledge : silence had a tongue : the grave, 
The darkness, and the lonely waste, had each 
A tongue, that ever said — Man ! think of God ! 
Think of thyself ! think of eternity ! 
Fear God, the thunders said ; fear God, the waves : 
Fear God, the lightning of the storm replied, 
Fear God, deep loudly answered back to deep, 
And in the temples of the Holy One — 
Messiah's messengers, the faithful few, 
Faithful 'mong many false — the Bible opened, 
And cried : Kepent ! repent, ye sons of men ! 
Believe, be saved : and reasoned awfully 
Of temperance, righteousness, and judgment soon 
To come — of ever-during life and death. 
And chosen bards from age to age awoke 
The sacred lyre, and full on folly's ear, 
Numbers of righteous indignation poured. 
And God Omnipotent, when mercy failed, 
Made bare his holy arm : and with the stroke 
Of vengeance smote ; the fountains of the deep 
Broke up ; heaven's windows opened : and sent on men 
A flood of wrath ; sent plague and famine forth ; 

C379) 



380 



ANNOTATIONS. — CHAPTER XIX. 



With earthquake rocked the world beneath ; with storms 

Above laid cities waste ; and turned fat lands 

To barrenness ; and with tbe sword of war 

In fury marched, and gave them blood to drink. 

Angels remonstrated ; Mercy beseeched ; 

Heaven smiled, and frowned ; Hell groaned ; 

Time fled : Death shook 

His dart, and threatened to make repentance vain. 

Incredible assertion ! men rushed on 

Determinedly to ruin : shut their ears, 

Their eyes to all advice, to all reproof : 

O'er mercy and o'er judgment downward rushed 

To misery ; and, most incredible 

Of all ! to misery rushed along the way 

Of disappointment and remorse, where still 

At every step, adders in pleasure's form, 

Stung mortally ; and Joys, whose blooming cheeks 

Seemed glowing high with immortality, 

Whose bosoms prophesied superfluous bliss, — ■ 

While in the arms received, and locked in close 

And riotous embrace, turned pale, and cold, 

And died, and smelled of putrefaction rank : 

Turned in the very moment of delight, 

A loathsome, heavy corpse, that with the clear 

And hollow eyes of Death, stared horribly. 

All tribes, all generations of the earth, 
Thus wantonly to ruin drove alike : 
We heard indeed of golden and silver days ; 
And of primeval innocence unstained — 
A pagan tale ! but by baptized bards, 
Philosophers, and statesmen, who were still 
Held wise and cunning men, talked of so much, 
That most believed it so, and asked not why. 

The pair, the family first made, were ill : 
And for their great peculiar sin incurred 
The Curse, and left it due to all their race ; 
And bold example gave of every crime : 
Hate, murder, unbelief, reproach, revenge. 
A time, 'tis true, there came, of which thou soon 
Shalt hear — the Sabbath Day, the Jubilee 
Of Earth, when righteousness and peace prevailed ; 
This time except, who writes the history 
Of men, and writes it true, must write them bad. 
Who reads, must read of violence and blood. 
The man who could the stoiy of one day 
Peruse ; the wrongs, oppressions, cruelties ; 
Deceits, and perjuries, and vanities ; 
Rewarded worthlessness, rejected worth ; 
Assassinations, robberies, thefts and wars ; 
Disastrous accidents, life thrown away ; 
Divinity insulted ; Heaven despised ; 
Religion scorned ; — and not being sick at night, 
And sad, had gathered greater store of mirth, 
Than ever wise man in the world could find. 

One cause of folly, one especial cause 
Was this — few knew what wisdom was ; though well 
Defined in God's own words, and printed large, 
On heaven and earth in characters of light, 
And sounded in the ear by every wind. 

[V. 3. And again they said, Alleluiah. And 
her smoke rose up forever and ever] — There was, 
and shall be, a continual evidence of God's judg- 
ments executed on this great Whore, this Idola- 
trous City, this ungodly Corporation, which had 
been in perpetual rebellion against the kingdom 
of God, and evermore controverting the wisdom 
of heaven, in the government of the world. 



Wisdom is humble, said the voice of God. 
'Tis proud, the world replied. Wisdom, said God, 
Forgives, forbears, and suffers, not for fear 
Of man, but God. Wisdom revenges, said 
The world ; is quick and deadly of resentmen 
Thrusts at the very shadow of affront, 
And hastes, by death, to wipe its honor clean. 
Wisdom, said God, loves enemies, entreats 
Solicits, begs for peace. Wisdom, replied 
The world, hates enemies ; will not ask peace, 
Conditions spurns, and triumphs in their fall. 
Wisdom mistrusts itself, and leans on heaven, 
Said God. It trusts and leans upon itself, 
The world replied. Wisdom retires, said God, 
And counts it bravery to bear reproach 
And shame, and lowly poverty upright ; 
And weeps with all who have just cause to weep. 
Wisdom, replied the world, struts forth to gaze, 
Treads the broad stage of life with clamorous foot ; 
Attracts all praises : counts it bravery 
Alone to wield the sword, and rush on death 
And never weeps but for its own disgrace. 
Wisdom, said God, is highest, when it stoops 
Lowest before the holy throne, throws down 
Its crown abased, forgets itself, admires 
And breathes adoring praise. There wisdom stoops 
Indeed, the world replied — there stoops, because 
It must : but stoops with dignity, and thinks, 
And meditates the while of inward worth. 

Thus did Almighty God, and thus the world, 
Wisdom define. And most the world believed : 
And boldly called the truth of God a lie. 
Hence, he that to the worldly wisdom shaped 
His character, became the favorite 
Of men — was honorable termed ; a man 
Of spirit ; noble, glorious, lofty soul ! 
And as he crossed the earth in chase of dreams, 
Received prodigious shouts of warm applause. 
Hence, who to godly wisdom framed his life, 
Was counted mean, and spiritless and vile. 
And as he walked obscurely in the path 
Which led to heaven, fools hissed with serpent tongue, 
And poured contempt upon his holy head : 
And poured contempt on all who praised his name. 

But false as this account of wisdom was — 
The world's I mean — it was its best ; the creed 
Of sober, grave, and philosophic men ; 
With much research and cogitation framed ; 
Of men, who with the vulgar scorned to sit. 

The popular belief seemed rather worse, 
When heard replying to the voice of truth. 
The wise man, said the Bible, walks with God, 
Surveys far on the endless line of life ; 
Values his soul ; thinks of eternity ; 
Both worlds considers, and provides for both ; 
With reason's eye his passions guards ; abstains 
From evil ! lives on hope, — on hope, the fruit 
Of faith ; looks upward ; purifies his soul ; 
Expands his wings, and mounts into the sky ; 
Passes the sun, and gains his father's house ; 
And drinks with angels from the fount of bliss. 

The multitude aloud replied — replied 
By practice, for they were not bookish men, 
Nor apt to form their principles in words — 
The wise man first of all eradicates, 
As much as possible, from out his mind, 
All thought of death, God, and eternity ; 
Admires the world, and things of Time alone ; 
Avoids the Bible, all reproof avoids ; 
Rocks conscience, if he can, asleep ; puts out 



ANNOTATIONS. — CHAPTER XIX. 



381 



The eye of reason ; prisons, tortures, binds ; 

And makes her thus, by violence and force, 

Give wicked evidence against herself; 

Lets passion loose ; the substance leaves ; pursues 

The shadow vehemently, but ne'er o'ertakes ; 

Puts by the cup of holiness and joy ; 

And drinks, carouses deeply in the bowl 

Of death ; grovels in dust ; pollutes, destroys 

His soul ; is miserable to acquire 

More misery ; deceives to be deceived ; 

Strives, labors till the last to shun the truth ; 

Strives, labors till the last to damn himself; 

Turns desperate, shudders, groans, blasphemes, and dies, 

And sinks — where could he else ? — to endless woe, 

And drinks the wine of God's eternal wrath. 

The learned thus, and thus the unlearned world, 
"Wisdom defined — in sound they disagreed ; 
In substance, in effect, in end the same ; 
And equally to God and truth opposed ; 
Opposed as darkness to the light of heaven. 
Yet were there some that seemed well-meaning men, 
"Who systems planned, expressed in supple words, 
Which praised the man as wisest, that in one 
United both ; pleased God, and pleased the world ; 
And with the saint, and with the sinner had, 
Changing his garb unseen, a good report. 
And many thought their definition best ; 
And in their wisdom grew exceeding wise. 

Union abhorred ! dissimulation vain ! 
Could holiness embrace the harlot sin ? 
Could life wed death ? could God with Mammon dwell ? 
O, foolish men ! oh, men forever lost ! 
In spite of mercy lost, in spite of wrath ! 
In spite of disappointment and remorse, 
"Which made the way to ruin ruinous ! 

Hear what they were — the progeny of sin 
Alike ; and oft combined ; but differing much 
In mode of giving pain. As felt the gross, 
Material part, when in the furnace cast, 
So felt the soul the victim of remorse. 
It was a fire which on the verge of God's 
Commandments burned, and on the vitals fed 
Of all who passed. Who passed, there met remorse, 
A violent fever seized his soul ; the heavens 
Above, the earth beneath, seemed glowing brass, 
Heated seven times ; he heard dread voices speak, 
And mutter horrid prophecies of pain, 
Severer and severer yet to come : 
And as he writhed and quivered, scorched within, 
The Fury round his torrid temples flapped 
Her fiery wings, and breathed upon his lips, 
And parched tongue, the withered blasts of hell. 
It was the suffering begun thou saw'st 
In symbol of the Worm that never dies. 

[Y. 4. And the four-and -twenty elaers and 
the four beasts fell down and worshiped God that 
eat upon the throne, saying, Amen ; Alleluiah] — 
The four-and-twenty elders, the representatives 
of the true Church of God, twelve for the Jewish, 
and twelve for the Christian Church, otherwise 
called the Prophets and Apostles, all praised 
God for what he had done ; and the four Beasts 
fell down ; all forms of political government sub- 
mitted to the dominion of God, and worshiped 
adored, reverenced, and obeyed God, and that 
God only, that sat on the throne; for all thrones, 



kingdoms, powers, and dominions, will be given 
unto him, and he shall rule king alone over aL 
the world. [Saying, Amen] — It ought to be so, 
and it will be so, and it shall be so, that all the 
servants of God shall say Alleluiah ; praise the 
Lord, for his is the empire, and the power, and 
the glory, forever and ever. 

[V. 5. And a voice came out of the throne, 
saying, Praise our God, all ye his servants, and 
ye that fear him, both small and great] — The fear 
of the Lord is the beginning of wisdom ; and a 
good understanding have all they that keep his 
commandments, and believe his promises and 
predictions. And this voice, which declared it 
was wisdom's highest work to walk in the ways 
of God, came from the throne of the Invisible, 
and was written for our instruction, by holy men 
of old, who wrote as they were moved by the 
Holv Ghost. 

Much prophecy — revealed by holy bards, 
"Who sung the will of heaven by Judah's stream — 
Much prophecy, that waited long, the scoff 
Of lips uncircumcised, was then fulfilled ; 
To the last tittle scrupulously fulfilled. 
It was foretold by those of ancient days, 
A time should come when wickedness should weep 
Abased ; when every lofty look of man 
Should be bowed down, and all his haughtiness 
Made low ; when righteousness alone should lift 
The head in glory, and rejoice at heart ; 
"When many, first in splendor and renown, 
Should be most vile ; and many, lowest once, 
And last in poverty's obscurest nook, 
Highest and first in honor, should be seen, 
Exalted ; and when some, when all the good, 
Should rise to glory and eternal life ; 
And all the bad, lamenting, wake, condemned 
To shame, contempt, and everlasting grief. 

These prophecies had tarried long, so long, 
That many wagged the head, and taunting, asked, 
" When shall they come ?'■' but asked no more, nor 
For the reproach of prophecy was wiped [mocked ; 
Away, and every word of God found true. 

And oh ! what change of state, what change of rank 
In that assembly everywhere was seen ! 
The humble-hearted laughed, the lofty mourned, 
And every man according to his works 
"Wrought in the body, there took character. 

Thus stood they mixed, all generations stood ! 
Of all mankind, innumerable throng ! 
Great harvest of the grave ! — waiting the will 
Of heaven, attentively and silent all, 
As forest spreading out beneath the calm 
Of evening skies, when even the single leaf 
Is heard distinctly rustle down and fall ; 
So silent they, when from above, the sound 
Of rapid wheels approached, and suddenly 
In heaven appeared a host of angels strong, 
"With chariots and with steeds of burning fire ; 
Cherub, and Seraph, Thrones, Dominions, Powers, 
Bright in celestial armor, dazzling, rode. 
And, leading in the front, illustrious shone 
Michael and Gabriel, servants long approved 
In high commission, — girt that day with power, 
W T hich naught created, man or devil, might 



382 ANNOTATIONS. 

Resist. Nor waited, gazing long ; but, quick 

Descending, silently and without song, 

As servants bent to do their master's work, 

To middle air they raised the human race, 

Above the path long traveled by the sun ; 

And as a shepherd from the sheep divides 

The goats ; or husbandman, with reaping bands, 

In harvest, separates the precious wheat, 

Selected from the tares ; so did they part 

Mankind, the good and bad, to right and left, 

To meet no more ; these ne'er again to smile, 

Nor those to weep ; these never more to share 

Society of mercy with the saints, 

Nor, henceforth, those to suffer with the vile. 

Strange parting ! not for hours, nor days, nor months, 

Nor for ten thousand times ten thousand years ; 

But for a whole eternity ! — though fit, 

And pleasant to the righteous, yet to all 

Strange and most strangely felt ! The sire, to right, 

Retiring, saw the son, — sprung from his loins, 

Beloved how dearly once ! but who forgot, 

Too soon in sin's intoxicating cup, 

The father's warnings and the mother's tears, — 

Fall to the left among the reprobate ; 

And sons, redeemed, beheld the fathers, whom 

They loved and honored once, gathered among 

The wicked. Brothers, sisters, kinsmen, friends ; 

Husband and wife, who ate at the same board, 

And under the same roof, united dwelt, 

From youth to hoary age, bearing the chance 

And change of Time together, parted then , 

Forevermore : But none, whose friendship grew 

From virtue's pure and everlasting root, 

Took different roads ; these knit in stricter bonds 

Of amity, embracing, saw no more 

Death, with his scythe, stand by : nor heard the word, — 

The bitter word, which closed all earthly friendships, 

And finished every feast of love — Farewell. 

To all, strange parting ! to the wicked, sad 

And terrible ! New horror seized them, while 

They saw the saints withdrawing, and with them 

All hope of safety, all delay of wrath. 

Beneath a crown of rosy light, — like that 
Which once, in Goshen, on the flocks, and herds, 
And dwellings, smiled, of Jacob, while the land 
Of Nile was dark ; or like the pillar bright 
Of sacred fire, that stood above the sons 
Of Israel, when they camped at midnight by 
The foot of Horeb, or the desert side 
Of Sinai ; — now, the righteous took their place, 
All took their place, whoever wished to go 
To heaven, for heaven's own sake. Not one remained 
Among the accursed, that e'er desired with all 
The heart to be redeemed, that ever sought 
Submissively to do the will of God, 
Howe'er it crossed his own ; or to escape 
Hell, for aught other than its penal fires. 
All took their place, rejoicing, and beheld 
In center of the crown of golden beams 
That canopied them o'er, these gracious words, 
Blushing with tints of love : " Fear not, my saints." 

[Y. 6. And I heard as it were the voice of a 
great multitude, and as the voice of many waters, 
and as the voice of mighty thunderings, saying, 
Alleluiah ; for the Lord God Omnipotent reign- 
eth] — The Prophet heard, as it were, the concen- 
trated voice of a great multitude in such perfect 
unison, that it seemed but one mighty, earnest, 



— CHAPTER XIX. 

outspoken voice ; but as the sound heightens, the 
voice is as the sound of many waters. But still 
the sound of the voice heightens in glory, and 
grandeur, and majesty, until it is as mighty thun- 
derings, and as the voice of the trump of God, 
saying, Alleluiah ; praise ye the Lord ! for our 
Lord God Almighty reigneth. 

This is the voice of the whole Church of God, 
which has been redeemed and saved in all ages, 
from the Jewish and Christian Churches, and 
from among the patriarchs and pious Pagans, 
who, having not the written law, are a law unto 
themselves ; are saved by a law peculiar to them- 
selves, which show the work of the law written in 
their hearts ; not by pen and ink, but by the Spirit 
of God, for he is the true light, which lighteneth 
every man that cometh into the world ; and there- 
fore a portion of this Spirit is given to every 
man to profit withal. 

What unspeakable consolation to every man on 
earth that reads or hears the heavenly injunction ; 
Praise our God, all ye his servants, and all ye 
that fear him, both small and great. The small- 
est, feeblest child of God is cared for first, and 
all are cared for from first to last ; for he ever 
careth for you, and our Lord God is the Al- 
mighty. He has permitted men to rule in the 
kingdoms of the earth ; but this our Almighty 
now reigneth, and he will never again intrust the 
reins of government in the hands of the unregen- 
erate children of men. Therefore, Alleluiah, for 
our Lord God Almighty reigneth, and we shall 
be no more oppressed or persecuted by the Great 
City, the Beast, or False Prophet. 

[V. 7. Let us be glad and rejoice, and give 
honor to him ; for the marriage of the Lamb ia 
come, and his wife hath made herself ready] — 
After the Lord Jesus had purchased the Church, 
the Bride, with his own blood ; and after he wa3 
espoused, he took his journey into a far country, 
even to his Father's House, and took with him 
many of the resurrected saints into the Holy City, 
the Heavenly Jerusalem ; and he sent the Holy 
Spirit as a comforter to his spouse, until he should 
return ; and he gave her the fullest assurance, 
that he would return at the appointed time ; 
which, we infer, would be in about three days, 
from the time of his first advent, or three thousand 
years ; for one day with the Jjord, is as on& 
thousand years : therefore, according to the 
promise to the Bride, and his predictions by his 
servant the Prophet, Let us lie glad and rejoice, 
both Bride, and friends of the Bridegroom ; for 
the Great City, the Beast, and the False Prophet, 
are utterly overthrown by his second advent. 
And the Holy City is rebuilt, and her temple, her 
sanctuary, is cleansed ; the Woman, the Bride of 
the Lamb, has completed her second sojourn in 



ANNOTATIONS. — CHAPTER XIX. 



383 



the wilderness, and has come up out of the wil- 
derness, leaning upon the arm of her Beloved, fair 
as the moon, and bright as the sun, and terrible 
as au army witli banners. Now let us who have 
watched and waited for his coming, give honor 
to him, for keeping his promise, and keeping us 
by his power, through faith, unto the day of his 
coming: for the marriage of the Lamb is come, 
and h is wife hath made herself ready — arrayed 
herself in Jier beautiful garments for the mar- 
riage. 

" The question of Christ coming before or 
after the Millennium, is one of great importance 
to that Christian ' who loves his appearing,' and 
prays, ' Amen, even so, Lord Jesus, come.' 

"All commentators aud writers on the subject, 
excepting those who deny a Millennial age, or 
locate it in the days of Constantine, are agreed 
that the Millennial dawn is not far distant. A 
few years, more or less, must usher in that glori- 
ous period. Since many of the ablest divines in 
all ages and in all denominations — such as Lati- 
mer, Meade, Baxter, Bunyan, Gill, Newton, 
Henry, Chalmers, Bonar, M'Neil, Bickersteth, etc. 
— have believed that Christ will personally come 
before the Millennium, we certainly should exam- 
ine the reasons why so many eminent and pious 
men have entertained this opinion. Is, indeed, 
that long-wished-for period so near ? then is the 
coming of my best friend, my Saviour, also near 
at hand. "Who, that ardently loves that absent 
Friend, does not desire to be informed on this 
subject ? Especially should every thoughtful mind 
be induced to such an examination, since it is 
stated, upon the authority of as devoted and pious 
men as the Church ever possessed, that Daniel 
Whitby, a commentator, who died in 1727, was 
the first writer who advocated the present theory 
of a Spiritual Millennium, or universal prevalence 
of righteousness, brought about only by existing 
instrumentalities on the earth before the resur- 
rection of the saints. This theory has been gen- 
erally adopted. But if we are to believe the tes- 
timony of the Church historians, Mosheim, Gies- 
sler, Neander, Kussel, Lardner, Milner, Jones, 
etc., as well as that of the various encyclopedias, 
then, to use the identical language of Whitby 
himself — the originator of the opposite prevailing 
view — ' The doctrine of the Millennium, or the 
reign of saints on earth a thousand years, is now 
rejected by all Boman Catholics and by the great- 
est part of Protestants ; and yet it passed among 
the best of Christians, for two hundred and fifty 
years, for a tradition Apostolical, and, as such, is 
delivered by many Fathers of the second and third 
centuries, who speak of it as the tradition of our 
Lord and his Apostles, and of all the ancients 
who lived before them, who tell us the very words 



in which it was delivered, the Scriptures which 
were then so interpreted ; and say that it was 
held by all Christians that were exactly ortho- 
dox.'' " 

[V. 8. And to her was granted that she should 
be arrayed in fine linen, clean and white : for 
the fine linen is the righteousness of saints] — The 
thought presented by this verse is a continuation 
of the idea presented in the context : the Brido 
had been in the wilderness of this world, during 
the absence of the Bridegroom ; and was poorly 
appareled, oppressed, and persecuted, and but for 
the Comforter, she must have fainted and perished ; 
but the days of her mourning are ended. She is 
now told, in the beautiful language of the Prophet ; 
Awake, awake, put on thy beautiful garments, 
as badges of distinction and honor, that it 
might be known, that her Bridegroom had come. 
And to her was granted protection and privilege, 
that she should be arrayed in fine linen ; which 
was not only clean, as the garment of the pure 
Church had always been, but now they were both 
clean and white, so that one may know her by 
her attire. And here is the contrast between the 
Holy City and the Great City ; the Bride, the 
Lamb's wife, is arrayed in fine linen, clean and 
white ; the great Whore, her enemy, is arrayed 
in purple and scarlet. The Woman clothed in fine 
linen pure and white, is the emblem of pure, holy, 
and Spiritual Religion ; and the Woman clothed in 
purple and scarlet is the symbol of False Religion. 
The former is the mother of the children of God ; 
the latter is the mother of harlots, and the hateful 
children of Earth. The one is the mother of the 
kings of the East ; the other is the mother of the 
kings of the earth. 

And this honor hath all the children of the 
Bride, to be clothed, honored and protected in 
fine linen, for they are the children of the King : 
for the fine linen is the Righteousness of Saints ; 
is as much the evidence of their purity, patience, 
and holiness, and that they are the children of the 
Bride, and not the children of the great Harlot; 
as the fine linen is evidence that their mother is 
the Lamb's wife : and by this evidence ye shall 
return and discern between the children of the 
Bride and the children of the Harlot ; between 
the Righteous and the Wicked ; between him 
that serveth God and him that serveth him not. 
The children of the one are clothed in fine linen, 
clean and white ,' the emblems of heavenly purity, 
light, and glory ; the children of the other are 
clothed in purple and scarlet, the symbols of 
blood, and wrath, and eternal fire, and punish- 
ment in the world to come. 

The fine linen, here spoken of, is not the righte* 
ousness of Christ imputed to believers / and to con- 
tend that it is, would be perverting the Scriptures, 



384 ANNOTATIONS. 

and handling the Word of God deceitfully ; "for 
the fine linen is the righteousness of Saints" 
saith the Lord. It is the evidence, the outward 
profession of conduct and character, which we 
give to man of the work of pardon done for us, 
and the work of purification done in us, by the 
grace and power of the Holy Spirit ; who taketh 
of the things of God, and giveth them unto us ; 
and therefore, is the witness to us of these things ; 
and therefore the Spirit itself beareth witness with 
our spirit that we are the children of God, and 
pardoned, and purified, and accepted through the 
beloved sacrificial Lamb of God. 

[V. 9. And he saith unto me, Write, Blessed 
are they which are called unto the Marriage Sup- 
per of the Lamb ; and he saith unto me, these are 
the true sayings of God] — The idea conveyed by 
this passage is, that happy will that people be 
who live after Christ comes to reign personally 
upon Earth, in the evening of the Gospel dispensa- 
tion ; and even all that are now called or invited by 
the reading or hearing of the Gospel and obey it, 
are happy, and will be happy and blessed when the 
marriage supper of the Lamb shall occur, for they 
shall be guests at the feast, having on wedding 
garments. All such will enjoy a priceless privi- 
lege ; they shall have part in the first Resurrection, 
and shall live and reign with Christ one thousand 
years, in peace, righteousness, and heavenly joy ; 
as expressed in the beautiful language of the 
poet : 

Canst thou believe my song whilst thus I sing ? 
When man had fallen, was ruined, hopeless, lost ! 
Ye choral harps ! ye angels that excel 
In strength ! and loudest, ye redeemed of men ! 
To God — to him that sits upon the throne 
On high, and to the Lamb, sing honor, sing 
Messiah, Prince of Peace, Eternal King. 
Died, that the dead might live, the lost be saved. 
Wonder, heavens ! and be astonished, earth ! 
Thou ancient, thou forgotton earth ! Ye worlds, admire ! 
Admire, and be confounded ! and thou Hell ! 
Deepen thy eternal groan — men would not be 
Eedeemed — I speak of many, not of all — 
Would not be saved for lost, have life for death ! 

Mysterious song ! the new arrived exclaimed ; 
Mysterious mercy ! most mysterious hate ! 
To disobey was mad, this madder far, 
Incurable insanity of will. 

What now but wrath could guilty men expect ? 
What more could love, what more could mercy do ? 

No more, resumed the bard, no more they could : 
Thou hast seen hell — the wicked there lament ; 
And why ? for love and mercy twice despised ; 
The husbandman, who sluggishly forgot 
■ In spring to plow and sow, could censure none, 
Tho' winter clamored round his empty barns ; 
But he who having thus neglected, did 
Refuse when Autumn came, and famine threatened, 
To reap the golden field that charity 
Bestowed — nay, more obdurate, proud, and blind 
And stupid still, refused, tho' much beseeched, 
And long entreated, even with Mercy's tears, 



CHAPTER XIX. 

To eat what to his very lips was held, 
Cooked temptingly — he certainly, at least 
Deserved to die of hunger unbemoaned. 
So did the wicked spurn the grace of God ; 
And so were punished with the second death. 
The first, no doubt, punition less severe 
Intended, death belike of all entire ; 
But this incurred, by God discharged, and life 
Freely presented, and again despised, 
Despised, though bought with Mercy's proper blood — 
'Twas this dug hell, and kindled all its bounds 
With wrath and inextinguishable fire. 

Free was the offer, free to all, of life 
And of salvation ; but the proud of heart, 
Because 'twas free, would not accept ; and still 
To merit wished ; and choosing — thus unshipped, 
Uncompassed, unprovisioned, and bestormed, 
To swim a sea of breadth immeasurable, 
They scorned the goodly bark, whose wings the breatfi 
Of God's eternal Spirit filled for heaven, 
That stopped to take them in — and so were lost. 

What wonders dost thou tell ? to merit, how ? 
Of creature meriting in sight of God, 
As right of service done, I never heard 
Till now : we never fell ; in virtue stood 
Upright, and persevered in holiness ; 
But stood by grace, by grace we persevered ; 
Ourselves, our deeds, our holiest, highest deeds 
Unworthy aught — grace worthy endless praise. 
If we fly swift, obedient to his will, 
He gives us wings to fly ; if we resist 
Temptation, and ne'er fall, it is his shield 
Omnipotent that wards it off ; if we, 
With love unquenchable, before him burn, 
'Tis he that lights and keeps alive the flame. 
Men surely lost their reason in their fall, 
And did not understand the offer made. 

[And he saith unto me, these are the true say- 
ings of God] — The precepts and promises ; the 
doctrines and duties ; the characters, times, and 
events described in the Book of this Prophecy are 
true sayings of God, in whom there is no varia- 
bleness or shadow of turning, for it is impossible 
for God to lie. Therefore we should give the 
most earnest heed to these things, for they are the 
true sayings of God, who does not say one thing 
and mean another ; but when he calls men to the 
Gospel feast, he means they shall come, and par- 
take and be happy forever. Therefore, how shall 
we escape if we neglect so great salvation ; which 
at the first began to be spoken by the Lord, and 
was confirmed unto us by them that heard him, 
God also bearing them witness. 

They might have understood, the bard replied — 
They had the Bible — hast thou ever heard 
Of such a book ? the author God himself; 
The subject God and man ; salvation, life 
And death — eternal life, eternal death — 
Dread words, whose meaning has no end, no bounds — 
Most wondrous book ! bright candle of the Lord ! 
Star of eternity ! the only star 
By which the bark of man could navigate 
The sea of life, and gain the coast of bliss 
Securely ; only star which rose on Time, 
And, on its dark and troubled billows, still, 
As generation drifting swiftly by 



ANNOTATIONS. — CHAPTER XIX. 



385 



Succeeded generation, threw a ray 

Of heaven's own light, and to the hills of God, 

The eternal hills, pointed the sinner's eye : 

By prophets, seers, and priests, and sacred bards, 

Evangelists, apostles, men inspired, 

And by the Holy Ghost anointed, set 

Apart and consecrated to declare 

To earth the counsels of the Eternal One, 

This Book — this holiest, this sublitncst book, 

Was sent — Heaven's will, Heaven's code of laws entire 

To man, this book contained ; defined the bounds 

Of vice and virtue, and of life and death ; 

And what was shadow and what was substance taught. 

Much it revealed ; important all ; the least 

Worth more than what else seemed of highest worth, 

But this of plainest, and most essential truth — 

That God is one, eternal, holy, just, 

Omnipotent, omniscient, infinite ; 

Most wise, most good, most merciful and true ; 

In all perfection most unchangeable : 

That man — that every man of every clime 

And hue, of every age, and every rank, 

Was bad — by nature and by practice bad ; 

In understanding blind, in will perverse, 

In heart corrupt ; and in every thought and word, 

Imagination, passion, and desire, 

Most utterly depraved throughout, and ill, 

In sight of Heaven, though less in sight of man, 

At enmity with God his maker born, 

And by his very life an heir of death : 

That man — that every man was farther, most 

Unable to redeem himself, or pay 

One mite of his vast debt to God — nay, more, 

Was most reluctant and averse to be 

Redeemed, and sin's most voluntary slave ; 

That J esus, Son of God, of Mary born 

In Bethlehem, and by Pilate crucified 

On Calvary — for man thus fallen and lost, 

Died ; and, by death, life and salvation bought, 

And perfect righteousness for all who should 

In his great name believe — that He, the third 

In the eternal Essence, to the prayer 

Sincere should come, should come as soon as asked, 

Proceeding from the Father and the Son, 

To give faith and repentance, such as God 

Accepts — to open the intellectual eyes 

Blinded by sin ; to bend the stubborn will, 

Perversely to the side of wrong inclined. 

To God and his commandments, just and good ; 

The wild rebellious passions to subdue, 

And bring them back to harmony with heaven ; 

To purify the conscience, and to lead 

The mind into all truth, and to adorn 

With every holy ornament of grace, 

And sanctify the whole renewed soul, 

Which henceforth might no more fall totally 

But persevere, though erring oft, amidst 

The mists of Time, in piety to God, 

And sacred works of charity to men : 

That he who thus believed, and practiced thus, 

Should have his sins forgiven, however vile ; 

Should be sustained at mid-day, morn, and even, 

By God's omnipotent, eternal grace : 

And in the evil hour of sore disease, 

Temptation, persecution, war, and death, — 

For temporal death, although unstinged, remained, 

Beneath the shadow of the Almighty's wings 

Should sit unhurt, and at the judgment-day, 

Should share the resurrection of the just, 

And reign with Christ in bliss for evermore : 

49 



That all, however named, however great, 
Who would not thus believe, nor practice thus, 
But in their sins impenitent remained, 
Should in perpetual fear and terror live ; 
Should die unpardoned, unredeemed, unsaved ; 
And, at the hour of doom, should be cast out, 
To utter darkness in the night, of hell, 
By mercy and by God abandoned, there 
To reap the harvests of eternal woe. 

This did that Book declare in obvious phrase, 
In most sincere and honest words, by God 
Himself selected and arranged so clear, 
So plain, so perfectly distinct, that none 
Who read with humble wish to understand 
And asked the Spirit, given to all who asked, 
Could miss their meaning, blazed in heavenly light. 

This Book, this holy Book, on every line 
Marked with the seal of high divinity, 
On every leaf bedewed with drops of love 
Divine, and with the eternal heraldry 
And signature of God Almighty stamped 
From first to last — this ray of sacred light, 
This lamp, from off the everlasting throne, 
Mercy took down, and in the night of Time 
Stood, casting on the dark her gracious bow ; 
And evermore beseeching men, with tears 
And earnest sighs, to read, believe, and live : 
And many to her voice gave ear, and read, 
Believed, obeyed ; and now, as the Amen, 
True, Faithful Witness swore, with snowy robes 
And branchy palms surround the fount of life, 
And drink the streams of immortality 
Forever happy, and forever young. 

[V. 10. And I fell at his feet to worship him. 
And he said unto me, See thou do it not : I am 
thy fellow-servant, and of thy brethren that have 
the testimony of Jesus: worship God: for the 
testimony of Jesus is the spirit of prophecy] — 
Who this heaventy messenger was which came to 
disclose unto the Prophet, the great truths con- 
tained in the previous verse, it is perhaps impos 
sible to ascertain. The views of Dr. Adam 
Clarke, on this passage, so fully agree with my 
judgment, that I submit to the reader his com- 
ment, instead of my own. 

" Great as this angel was, St. John could not 
mistake him either for Jesus Christ, or for God 
the Father ; nor was his prostration intended as 
an act of religious worship. It was merely an 
act of that sort of reverence which any Asiatic 
would pay to a superior. His mistake was the 
considering that he was under obligation to the 
angel, for the information which he had now re- 
ceived. This mistake the angel very properly 
corrects, showing him that it was from God alone 
this intelligence came; and that to him alone, the 
praise was due. 

"/am thy fellow-servant] — No higher indig- 
nity than thyself ; employed by the same God, on 
the same errand, and with the same testimony, 
and therefore not entitled to thy prostration ; 
worship God ; prostrate thyself to Him, and to 
Him give thanks. 



386 



ANNOTATIONS. — CHAPTER XIX. 



" The testimony of Jems is the spirit of proph- 
ecy] — As this is a reason given by the angel 
why he should not worship him, the meaning 
must be this : I, who have received this spirit of 
prophecy, am not superior to thee who hast re- 
ceived the testimony of Christ, to preach Him 
among the Gentiles ; for the commission contain- 
ing such a testimony is equal to the gift of the 
spirit of prophecy. Or, the spirit of prophecy is 
a general testimony concerning Jesus ; for he is 
the scope and design of the whole Scripture / to 
Mm gave all the prophets witness; take Jesus, 
His grace, Spirit, and religion, out of the Bible, 
and it has neither scope, design, object, nor end.'''' 
— Dr. A. Clarke. 

[V. 11. And I saw heaven opened, and be- 
hold a white horse ; and he that sat upon him 
was called Faithful and True, and in righteous- 
ness he doth judge and make war] — The Church, 
which had been driven into the wilderness, had 
now come out again ; the prison doors were now 
opened to the oppressed people of God ; the Gos- 
pel again had free course, and heaven, with all 
its hopes, privileges, and joys, will be open at 
the period of which the Prophet now predicts, and 
our own Messiah, who is, and was called Faith- 
ful and True, which are titles of his glorious 
character, shall ride forth as symbolized on the 
White horse, not merely conquering, but to con- 
quer and subdue all things unto himself, until all 
enemies shall be put under his feet. This whole 
scene, taken together, is a most beautiful and sub- 
lime exhibition of the triumph of Jesus Christ, 
and his faithful people, over all their enemies. 

[And in righteousness doth he judge and make 
war] — What is here affirmed of our blessed Lord, 
has never been affirmed of any of the kings of 
the earth, the rulers of the Great City. But our 
Immanuel doth judge his friends and his foes in 
righteousness, and in righteousness of principle 
doth he make war to regain his own rightful do- 
minions, and property, and subjects ; and in right- 
eousness of object doth he lead captivity captive, 
and bring back his ransomed servants to the liberty 
of his service, whose yoke is easy, and whose 
burden is light ; and whosoever is made free by 
him, is free indeed, and not like the nominal free- 
dom of the kings of the earth, who, while they 
promised liberty, held mankind in temporal and 
spiritual bondage. 

[V. 12. His eyes were as a flame of fire, and 
on his head were many crowns ; and he had a 
name written, that no man knew, but he him- 
self y — His eyes were as a flame of fire, to denote, 
that as fire pervades and penetrates all things by 
its power and influence, so the wisdom, power, 
and goodness of God, extend to all parts of his 
dominions, to protect the good, and destroy the 



evil : And he had a name written, or power, for 
name and power are sometimes used to signify 
the same thing ; and so in the case before us. It 
is true, that it was written, that all power in 
heaven and on earth, is given unto him ; and 
therefore, he hath a name above every name ; and 
although he is the Son of Man, and was in fash- 
ion as a man, yet no man knoweth the extent of 
his omnipotent power ; and therefore, no man, or 
combination of men, need fight against him, for 
his power and wisdom are infinite ; and there- 
fore he has a name written, that no man Jcnew y 
but he himself. 

[And on his head were many crowns] — All 
crowns were now concentrated into one, and he 
wore them ; for all power, and kingdoms, and 
dominion, of which crowns are the emblem, were 
given unto him, and he reigns king alone over 
universal empire, throughout the amplitudes of 
creation. 

[V. 13. And he was clothed with a vesture 
dipped in blood : and his name is called The 
Word of God] — In old books, we have the obso- 
lete meaning of the word vesture, which there 
signifies, lands, possessions, and also the com 
which covers the land / and this, I think, to be the 
true sense of the passage, and makes the whole 
text and context entirely consistent. The previ- 
ous verse shows that he was possessed of all 
power, under the emblem of many crowns on his 
head ; and his being clothed with this vesture, 
signifies that all the earth, and all that comes of 
the earth, are now his ; and its being baptized 
with blood, implies that in the unjust and wicked 
wars — which have been waged from a principle of 
ambition, or desire of conquest, power, and ex- 
tension of dominion — have baptized the whole 
world with blood. Therefore, it may be said, 
that his vesture is baptized with blood. 

[And his name is called The Word of God] — 
In the first chapter of the Gospel of St. John he is 
called the Word of God ; and he made the world 
his vesture, which has since been so horribly 
drenched in blood, by the slaughtered millions in 
unholy wars ; and he has power to cleanse his 
vesture, his sanctuary, and to renew the face of 
the earth, and make it as the Garden of the Lord ; 
so that instead of the thorn, shall come up the fir- 
tree ; and instead of the brier, shall come up the 
myrtle tree ; and it shall be unto the Lord for a 
name, for an everlasting sign, which shall not be 
cut off. 

[V. 14. And the armies which were in heaven 
followed him upon white horses, clothed in fine 
linen, white and clean] — The armies in heaven, 
signify the angels and saints over whom Jesus 
Christ is now the only ruler — all other power and 
authority having been overthrown by him, and 



ANNOTATIONS.— CHAPTER XIX. 



387 



none left to lord it over his heritage : and there- 
fore, all his armies follow him, without fearorhin- 
derance ; for he is now, at the period of which the 
Prophet speaks, the personal Leader, and the 
Captain of Salvation to all his people; and as he 
is Omnipotent, Omniscient, and Omnipresent, he 
can and will save with a perfect salvation, his 
faithful followers, who follow him upon white 
horses, in the proper use of the pure means of 
grace which he has provided. And they shall be 
clothed with tine linen, white and clean — the evi- 
dence of the purity of their hearts, and the holiness 
of their lives, and the righteousness of their labors. 

[V. 15. And out of his mouth goeth a sharp 
sword, that with it he should smite the nations ; 
and he shall rule them with a rod of iron : and he 
treadeth the wine-press of the fierceness and wrath 
of Almighty God] — The same sentiment as stated 
here, is given in chap, i: 16, where we have 
shown that the sharp svjord, which goeth out of 
his mouth, symbolizes the Gospel system, by 
which he will smite the false laws, liturgies, and 
religions of the nations ; and thereby confound 
and consume his enemies, and enlighten, sustain, 
and comfort his followers. 

[And he shall rule the nations upon earth with 
a rod of iron] — As iron breaks in pieces and con- 
sumes, and destroys every thing else, so his Gos- 
pel and kingdom shall break in pieces, consume, 
and utterly overthrow whatever things are wrong, 
in the precepts, practices, arid powers of the world. 

[And he treadeth the wine-press of the fierce- 
ness and wrath of Almighty God] — He has uni- 
versal control over the nations, not only in this 
world, but in a future state ; and as it is impossi- 
ble to contend successfully against him in this 
world, it will be utterly impossible to escape the 
righteous retribution which he will award to the 
finally impenitent ; for he hath all power over 
man in heaven, earth, and hell, in time and eter- 
nity \for he treadeth — hath entirely under his con- 
trol — the wine-press of the fierceness and wrath 
of Almighty God, for the punishment of his 
enemies. 

[V. 16. And he hath on his vesture and on 
his thigh a name written, KING OF KINGS 
AND LORD OF LORDS] — And he hath on his 
vesture and on his thigh, a name written ; the 
evidence of ownership, impressed upon the earth 
and its inhabitants ; every thing immovable or 
movable ; every thing visible or concealed upon 
the imperial robe, or inward person. And thus 
all things shall bear the impress, and name, and 
be acknowledged the property of the King of kings 
and Lord of lords : And on his own person it 
shall be as obvious, as if written on his vesture, 
and on his thigh, that he is the incarnation and 
embodiment of the person, the character, and the 



prerogatives, of the King of kings and Lord op 
lords. 

It has been a custom from time immemorial, 
for kings, conquerors, and common men, to place 
marks, erect pillars, or set up statues, to designate 
the boundary of their kingdoms, the extent of 
their conquests, and the rights of property. But 
when this grand epoch shall arrive, in the history 
of the world, such claims shall be obliterated, and 
all things revert back to their original owners, 
and bear the inscription of their rightful sovereign. 

Such of my readers as may wish to see this 
subject elaborately discussed, are referred to the 
learned Dr. Adam Clarke, and the distinguished 
authors which he has quoted. " Dr. Dodd has 
well observed on this passage, that it appears to 
have been an ancient custom among the nations, 
to adorn the images of their deities, princes, vic- 
tors, etc., with inscriptions of their names, char- 
acters or acts, which might contribute to their 
honor ; and to that custom, the description here 
given of Christ, may possibly have some allusion." 

[V. 17. And I saw an angel standing in the 
Sun : and he cried with a loud voice, saying to all 
the fowls that fly in the midst of heaven, Come, 
and gather yourselves together unto the supper 
of the great God] — This angel standing in the 
Sun, I apprehend to be some visible agent of the 
Almighty, which will appear, or arise in the last 
time, or just before the Millennial age ; which will 
be in about a thousand years from the present 
period. The Woman clothed with the Sun came 
to America, and this country is called her 
place. To be clothed with the Sun, or to stand 
in the Sun, is to stand in the country belonging 
to the Woman clothed with the Sun. 

This angel, however, may be Uriel, whose 
whole person was exceedingly luminous, and 
therefore seemed standing in the Sun, who is 
also called the Angel of the Sun. -Or it may be 
the Angel Gabriel, calling the hosts of God, the 
angels of heaven, symbolized, in the text, by all 
the fowls that fly in the midst of heaven, to come, 
and gather themselves to the Supper of the great 
God, as this is the last conflict of Earth, anterior 
to the Millennium, and the battle of that great 
day of God Almighty, the Executive Judgment 
Day, which will occur in the evening of time, 
when he shall discomfit, and utterly destroy all 
that have destroyed the earth, and establish his 
own everlasting Kingdom. 

The true sense of the text may be more readily 
discerned by a little different rendering of the 
original ; and which, by the way, I think is the 
truly correct translation of the verse, to wit : 
'■'•And I saw an angel standing by the sun; 
and he cried with a loud voice, saying to all the 
fowls which fly in the midst of heaven, come^ 



388 ANNOTATIONS. 

and gather yourselves together unto the great 
Supper of God. This rendering of the passage 
makes the sense easy of comprehension, and the 
whole subject to harmonize in all its parts. The 
Sun is used, by metonomy, for the King of kings 
and Lord of lords, the Knler of the Universe. 

And this ano-el is the chancellor, and harbinger 
of this Immortal King ; and goes forth to pro- 
claim the purposes of the King's coming; and 
calls the fowls, which are used metaphorically, 
for the angels which are called to attend the King 
of kings, when he shall be revealed from heaven 
in fiery flame, whose glory shall be as the sun, 
shining in his strength, to destroy his enemies, 
which shall be as completely consumed as if killed 
by beasts and birds of prey. Many great suppers 
have been given, but this is the great Supper of 
God. " In the time when God shall execute ven- 
geance for the people of Israel, He shall feed the 
beasts of the earth for twelve months, with their 
flesh ; and all the fowls for seven years." — Jew- 
ish Tradition. 

[V. 18. That ye may eat the flesh of kings, 
and the flesh of captains, and the flesh of mighty 
men, and the flesh of horses, and of them that 
sit on them, and the flesh of all men, both free 
and bond, both small and great] — That ye may 
eat the flesh of all these, is certainly to be under- 
stood in a figurative sense. To eat, is to consume 
or destroy the flesh ; and flesh is evidently put 
by metonomy, for the works of the flesh. And 
therefore to eat the flesh of kings, is to consume 
all political governments ; the works of kings and 
rulers of the earth, and to eat the flesh of cap- 
tains, and mighty men, is to consume all the 
officers of state, and the mighty men of war, and 
all their implements, weapons, and power. And 
to eat the flesh of horses, is to consume all war- 
like and aggressive governments. And to eat 
the flesh of them that sit on them, is to consume 
the False Prophets, Mohammedanism, and the 
Great Harlot, — fit companions, and a just destruc- 
tion of them from the Almighty. 

And the flesh of all mankind, free and bond, 
both small and great, will be consumed ; for even 
the righteous who are alive and remain until the 
advent of our Lord shall be changed in a moment, 
in the twinkling of an eye, at the last trump ; for 
the trumpet shall sound, and the dead shall be 
raised incorruptible, and we shall be changed: 
for food when eaten is not annihilated, but merely 
changed. 

But to be more particular, we will specify what 
is meant by the flesh or the works of the flesh, so 
that we may have a clear and satisfactory idea of 
what Christ will come to destroy, and what his 
angels, which are as a flame of fire, shall eat or 
consume. 



— CHAPTER XIX. 

Now the works of the flesh are manifest, which 
are these: Adultery, fornication, uncleanness, 
lasciviousness, idolatry, witchcraft, hatred, vari- 
ance, emulations, wrath, strife, seditions, heresies, 
envyings, murders, drunken uess, revelings, and 
such like, of the which I did tell you before, as I 
have also told others in time past, that they which 
do such things shall not inherit the kingdom of 
God. Here are seventeen works of the flesh par- 
ticularized ; and they are especially the things 
which Christ will come to destroy, for they are 
the works which destroy the earth, and are turn- 
ing what otherwise would be a paradise, into a 
waste-howling wilderness. 

These are the things which, St. Paul tells the 
Corinthians, can not inherit the kingdom of God 
— " Now this I say, Brethren, that flesh and blood " 
(animal passions, and animalism,) " can not in- 
herit the kingdom of God : neither doth corrup- 
tion inherit incorruption. Behold, I show you a 
mystery, (which is no longer a mystery after this 
event) : We shall not all sleep : but we shall all 
be changed.'''' 

Our animal passions, and animalism, will be 
entirely destroyed, or so changed and controlled 
as to serve only for the happiness and harmony 
of the renewed race ; and never for the misery 
of immortal man. 

All these works of the flesh are referable to the 
three unclean spirits, which are the spirits of 
devils working wonders: Whoredom, War, aud 
Wine ; by the agency of these three unclean 
spirits, these works are suggested, incited, and 
perpetrated in the world. 

At the time of this event, Jesus Christ will 
accomplish the great work for which he became 
incarnate ; that through death he might destroy 
him that had the power of death, that is, the 
devil ; and deliver them who, through fear of 
death, were all their lifetime subject to bondage. 
And " then shall be brought to pass the saying 
that is written ; He will swallow up death in 
victory ; and the Lord God will wipe away tears 
from off all faces ; and the rebuke of his people 
shall be taken away from off' all the earth, for the 
Lord hath spoken it. And it shall be said, in that 
day, Lo, this is our God ; we have w r aited for 
him, and he will save us; this is the Lord ; we 
have waited for him, we will be glad and rejoice 
in his salvation." — Is. xxv: 8. 

Harps of Eternity ! begin the song, 
Redeemed and angel harps ! begin to God, 
Begin the anthem ever sweet and new, 
While I extol Him, holy, just, and good. 
Life, beauty, light, intelligence, and love 
Eternal, uncreated, infinite ! 
Unsearchable Jehovah ! God of truth, 
Maker, upholder, governor of all I 



ANNOTATIONS. — CHAPTER XIX. 



389 



Thyself unmade, ungoverned, unupheld ! 

Omnipotent, unchangeable, Great God ! 

Exhaustless fullness ! giving unimpaired ! 

Bounding immensity, unspread, unbound ! 

Highest and best ! beginning, middle, end ! 

All-seeing Eye ! all-seeing, and unseen ! 

Heaving, unheard ! all-knowing, and unknown ! 

Above all praise ! above all height of thought ! 

Proprietor of immortality ! • 

Glory ineffable ! bliss underived ! 

Of old thou build'st thy throne on righteousness, 

Before the morning stars their song began, 

Or silence, heard the voice of praise. Thou laid'st 

Eternity's foundation stone, and saw'st 

Life and existence out of Thee begin. 

Mysterious more, the more displayed, where still 

Upon thy glorious throne thou sitt'st alone, 

Hast sat alone, and shalt forever sit 

Alone, Invisible, Immortal One ! 

Behind essential brightness unbeheld. 

Incomprehensible ! what weight shall weigh, 

What measure, measure Thee ! what know we more 

Of Thee, what need to know, than Thou hast taught, 

And bidd'st us still repeat, at morn and even ? — 

God ! Everlasting Father ! Holy One ! 

Our God, our Father, our Eternal All ! 

Source whence, we came, and whither we return ; 

Who made our spirits, who our bodies made, 

Who made the heaven, who made the flowery land, 

Who made all made, who orders, governs all, 

Who walks upon the wind, who holds the wave 

In hollow of thine hand, whom thunders wait, 

Whom tempests serve, whom flaming fires obey, 

Who guides the circuit of the endless years, 

Who sitt'st on high, and makest creation's top 

Tin' footstool, and behold'st, below Thee, all — 

All naught, all less than naught, all vanity. 

Like transient dust that hovers on the scale, 

Ten thousand worlds are scattered in thy breath. 

Thou sitt'st on high, and measurest destinies, 

And days, and months, and wide-revolving years 

And dost according to thy holy will ; 

And none can stay thy hand, and none withhold 

Thy glory ; for in judgment, Thou, as well 

As mercy, art exalted, day and night. 

Past, present, future, magnify thy name. 

Th}' works all praise thee, all thy angels praise, 

Thy saints adore, and on thy altars burn 

The fragrant incense of perpetual love. 

They praise thee now, their hearts, their voices praise, 

And swell the rapture of the glorious song. 

Harp! lift thy voice on high ! shout, angels, shout! 

And loudest, ye redeemed ! glory to God, 

And to the Lamb who bought us with his blood, 

From even' kindred, nation, people, tongue ; 

And washed, and sanctified, and saved our souls ; 

And gave us robes of linen pure, and crowns 

Of life, and made us kings and priests to God. 

Shout back to ancient Time ! Sing loud, and wave 

Your palms of triumph ! sing, " Where is thy sting, 

Death ? where is thy victory, Grave ?" 

Thanks be to God, eternal thanks, who gave 

Us victory, through Jesus Christ, our Lord. 

Harp ! lift thy voice on high ! shout, angels, shout! 

And loudest, ye redeemed ! glory to God, 

And to the Lamb, all glory and all praise. 

All glory and all praise, at morn and even. 

That come and go eternally, and find 

Us happy still, and thee forever blessed ! 

Glory to God and to the Lamb. Amen. 

Forever, and forevermore. Amen. 



And those who stood upon the sea of glass, 
And those who stood upon the battlements, 
And lofty towers of New Jerusalem, 
And those who circling stood, bowing afar, 
Exalted on the everlasting hills, 
Thousands of thousands, thousands infinite, 
With voice of boundless love, answered, Amen. 
And through Eternity, near and remote, 
The worlds, adoring, echoed back, Amen. 
And God the Father, Son, and Holy Ghost, 
The One Eternal, smiled superior bliss ! 
And every eye, and every face in heaven, 
Reflecting and reflected, beamed with love. 

Nor did he not, the Virtue new arrived, 
From Godhead gain an individual smile 
Of high acceptance, and of welcome high, 
And confirmation evermore in good. 
Meantime the landscape glowed, with holy joy. 
Zephyr, with wing dipped from the well of life, 
Sporting through paradise, shed living dews ; 
The flowers, the spicy shrubs, the lawns, refreshed, 
Breathed their selectest. balm, breathed odors, such 
As angels love ; and all the trees of heaven, 
The cedar, pine, and everlasting oak, 
Rejoicing on the mountains, clapped their hands. 

[V. 19. And I saw the beast, and the kings 
of the earth, and their armies, gathered together 
to make war against Him that sat on the white 
horse, and against his army] — This is the two- 
horned Beast, the last form of political govern- 
ment which is to exist in the world, and the king3 
of the earth are put for all political rulers, and 
their armies are their loyal subjects ; and they 
will be so proud, so self-righteous, and so vain of 
their power, that they will attempt to maintain a 
government in opposition to the personal reign 
of our Lord Jesus Christ, and they will actually 
gather themselves together to make war against 
Him that sat on the white horse, and against his « 
army ; but with what success, we shall see in the 
next verse. 

[V. 20. And the beast was taken, and with 
him the false prophet, that wrought miracles 
before him, with which he deceived them that 
had received the mark of the beast, and them that 
worshiped his image. These both were cast alive 
into a lake of fire, burning with brimstone] — And 
the Beast, which s}'mbolizes political govern- 
ment, wa=! taken prisoner by the Captain of the 
Lord of Hosts ; for the Lord has declared, that 
upon the wicked he will rain snares, by which 
they shall be taken. 

And with him the False Prophet, which is an 
emblem of all False Religion, was taken ; so they 
both were snared and taken in their own crafti 
ness. These both were cast alive into a lake of 
fire, burning with brimstone. Thus all the cor- 
rupt, cruel, and unjust political and ecclesiastical 
powers shall be consumed from off the face of the 
earth. " The heathen are sunk down in the pit 
that they made ; in the net which they hid is their 



390 



ANNOTATIONS. — CHAPTER XIX. 



own foot taken. The Lord is known by the judg- 
ment which he executeth ; so the wicked are 
snared in the work of his own hands." And 
therefore, " the wicked shall be turned into hell, 
and all the nations that forget God." If this hell, 
or lake of fire, meaus only the grave, then is there 
no distinction between vice and virtue, for all 
men die ; therefore it must mean a place of future 
punishment, and if not a lake of fire, it is the 
best symbol of it that heavenly wisdom could 
give to man. 

Many believed ; but more the truth of God 
Turned to a lie, deceiving and deceived ; — 
Each, with the accursed sorcery of sin, 
To his own wish and vile propensity 
Transforming still the meaning of the text. 
Hear ! while I briefly tell what mortals proved, 
By effort vast of ingenuity, 
Most wondrous, though perverse and damnable ; 
Proved from the Bible, which, as thou hast heard, 
So plainly spoke that all could understand. 
First, and not least in number, argued some, 
From out this book itself, it was a lie, 
A fable framed by crafty men to cheat 
The single herd, and make them bow the knee 
To kings and priests, — these in their wisdom left 
The light revealed, and turned to fancies wild ; 
Maintaining loud, that ruined, helpless man, 
Needed no Saviour. Others proved that men 
Might live and die in sin, and yet be saved, 
For so it was decreed ; binding the will, 
By God left free, to unconditional, 
Unreasonable fate. Others believed 
That he who was most criminal, debased, 
Condemued, and dead, unaided might ascend 
The heights of Virtue ; to a perfect law 
Giving a lame, half-way obedience, which 
By useless effort only served to show 
The impotence of him who vainly strove 
With finite arm to measure infinite ; 
Most useless effort ! when to justify 
In sight of God it meant, as proof of faith 
Most acceptable, and worthy of all praise. 
Another held, and from the Bible held, 
He was infallible, — most fallen by such 
Pretense — that none the Scriptures, open to all, 
And most to humble-hearted, ought to read, 
But priests ; that all who ventured to disclaim 
His forged authority, incurred the wrath 
Of Heaven ; and he who, in the blood of such, 
Though father, mother, daughter, wife, or son, 
Imbrued his hands, did most religious work, 
Well pleasing to the heart of the Most High. 
Others in outward rite, devotion placed ; 
In meats, in drinks ; in robes of certain shape — 



In bodily abasements, bended knees ; 
Days, numbers, places, vestments, words, and names — 
Absurdly in their hearts imagining, 
That God, like men, was pleased with outward show. 
Another, stranger and more wicked still, 
With dark and dolorous labor, ill applied, 
With many a gripe of conscience, and with most 
Unhealthy and abortive reasoning, 
That brought his sanity to serious doubt, 
'Mong wise and honest men, maintained that He, 
First Wisdom, Great Messiah, Prince of Peace, 
The second of the uncreated Three, 
Was naught but man — of earthly origin ; 
Thus making void the sacrifice Divine, 
And leaving guilty men, God's holy law 
Still unatoned, to work them endless death. 

These are a part ; but to relate thee all 
The monstrous, unbaptized fantasies, 
Imaginations fearfully absurd, 
Hobgoblin rites, and moon-struck reveries, 
Distracted creeds, and visionary dreams, 
More bodiless and hideously misshapen 
Than ever fancy, at the noon of night, 
Playing at will, framed in the madman's brain, 
That from this book of simple truth were proved, 
Were proved, as foolish men were wont to prove — 
Would bring my word in doubt, and thy belief 
Stagger, though here I sit and sing, within 
The pale of truth, where falsehood never came. 

[Y. 21. And the remnant were slain with the 
sword of him that sat upon the white horse, 
which sword proceeded out of his mouth ; and all 
the fowls were filled with their flesh] — Here the 
judgment and the mercy of God are most beauti- 
fully blended, in the text before us. The incor- 
rigibly impenitent are sent away into everlasting 
punishment, while the remnant, according to the 
grace and mercy of our Lord Jesus Christ, shall 
be saved ; even in the last hour, those who may 
have been among the armies of the Beast, and 
False Prophet, who sincerely desire to be saved, 
and shall call upon our King for mercy, shall be 
saved ; shall be slain by the sword of his mouth, 
and sliall he made alive by his Spirit / and thus 
they will be changed and saved, in the last hour 
of extremity, as brands plucked from the burning. 

And as fowls of prey are satisfied with the flesh 
of the slain on the battle-field, so the whole 
heavenly host shall be satisfied, and be glad and 
rejoice at the justice of God, in the destruction of 
his incorrigible enemies, and his mercy in their 
own eternal salvation 



i) 



"i 



392 THE voice of 

REVELATION. 

CHAPTER XX 

2 Satan hound for a thousand years. 6 The first resur- 
rection : they blessed that have part therein. 7 Satan 
let loose again. 8 Gog and Magog. 10 The devil 
cast into the lake of fire and brimstone. 12 The last 
and general resurrection. 

1. And I saw an angel come down from 
heaven, having the key of the bottomless pit 
and a great chain in his hand. 

2. And he laid hold on the dragon, that old 
serpent, which is the Devil, and Satan, and 
bound him a thousand years, 

3. And cast him into the bottomless pit, and 
shut him up, and set a seal upon him, that he 
should deceive the nations no more, till the 
thousand years should be fulfilled ; and after 
that he must be loosed a little season. 

4. And I saw thrones, and they sat upon 
them, and judgment was given unto them : and 
I saw the souls of them that were beheaded for 
the witness of Jesus, and for the word of God, 
and which had not worshiped the beast, neither 
his image, neither had received his mark upon 
their foreheads, or in their hands; and they 
lived and reigned with Christ a thousand years. 

5. But the rest of the dead lived not again 
until the thousand years^were finished. This is 
the first resurrection. 

6. Blessed and holy is he that hath part in 
the first resurrection : on such the second death 
hath no power, but they shall be priests of God 
and of Christ, and shall reign with him a thou- 
sand years. 

7. And when the thousand years are expired, 
Satan shall be loosed out of his prison. 

8. And shall go out to deceive the nations 
which are in the four quarters of the earth, Gog 
and Magog, to gather them together to battle : 
the number of whom is as the sand of the sea. 

9. And they went up on the breadth of the 
earth, and compassed the camp of the saints 
about, and the beloved city : and fire came 
down from God out of heaven, and devoured 
them. 

10. And the devil that deceived them 
was cast into the lake of fire and brimstone, 
where the beast and false prophet are, and 
shall be tormented day and night forever and 
ever. 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

(V. 1.) I will therefore put you in remem- 
brance, though ye once knew this, how that the 
Lord, having saved the people out of the land 
of Egypt, afterward destroyed them that be- 
lieved not. And the angels which kept not 
their first estate, but left their own habitation, he 
hath reserved in everlasting chains, under dark- 
ness, unto the judgment of the great day. — 
2 Pet. ii : 5-6. * 

(V. 2.) And it shall come to pass in that 
day, that the Lord shall punish the host of the 
high ones that are on high, and the kings of the 
earth upon the earth. And they shall be 
gathered together as prisoners are gathered in 
the pit, and shall be shut up in the prison, and 
after many days shall they be visited. — Isa. 
xxiv : 21-22. 

And the angels which kept not their first 
estate, but left their own habitation, he hath 
reserved in everlasting chains, under darkness, 
unto the judgment of the great day. Even as 
Sodom and Gomorrah, and the cities about them, 
in like manner giving themselves over to forni- 
cation, and going after strange flesh, are set 
forth for an example, suffering the vengeance of 
eternal fire. — Jude 6-7. 

And Enoch also, the seventh from Adam, 
prophesied of these, saying, Behold, the Lord 
cometh with ten thousand of his saints, To exe- 
cute judgment upon all, and to convince all that 
are ungodly among them of all their ungodly 
deeds which they have ungodly committed, and 
of all their hard speeches which ungodly sinners 
have spoken against him. — Jude 14-15. 

(V. 3.) Then answered they, and said be- 
fore the king, That Daniel, which is of the 
captivity of the children of Judah, regardeth 
not thee, king, nor the decree that thou hast 
signed, but maketh his petition three times a 
day. Then the king, when he heard these words, 
was sore displeased with himself, and set his 
heart on Daniel to deliver him ; and he labored 
till the going down of the sun to deliver him. 
Then these men assembled unto the king, and 
said unto the king, Know, king, that the law 
of the Medes and Persians {5, That no decree 
nor statute which the king establisheth may be 
changed. Then the king commanded, and they 
brought Daniel, and cast him into the den of 



THE VOICE OF 

COLLATERAL, SCRIPTURES. 

lions. Now the king spake and said unto 
Daniel, thy God, whom thou servest continually, 
he will deliver thee. And a stone was brought, 
and laid upon the mouth of the den ; and the 
king sealed it with his own signet, and with the 
signet of his lords, that the purpose might not 
be changed concerning Daniel. Then the king 
went to his palace, and passed the night fasting : 
neither were instruments of music brought be- 
fore him ; and his sleep went from him. Then 
the king arose very early in the morning, and 
went in haste unto the den of lions. And when 
he came to the den, he cried with a lamentable 
voice unto Daniel ; and the king spake and said 
to Daniel, Daniel, servant of the living God, 
is thy God, whom thou servest continually, able 
to deliver thee from the lions? Then said 
Daniel unto the king, king, live forever. My 
God hath sent his angel, and hath shut the lions' 
mouths, that they have not hurt me : forasmuch 
as before him innocencv was found in me ; and 
also before thee, king, have I done no hurt. 
Then was the king exceeding glad for him, 
and commanded that they should take Daniel 
up out of the den. So Daniel was taken up 
out of the den, and no manner of hurt was 
found upon him, because he believed in his God. 
And the king commanded, and they brought 
those men which had accused Daniel, and they 
cast them into the den of lions, them, their chil- 
dren and their wives ; and the lions had the 
mastery of them, and brake all their bones in 
pieces or ever they came at the bottom of the 
den. Then king Darius wrote unto all the peo- 
ple, nations and languages, that dwell in all the 
earth ; Peace be multiplied unto you. I make 
a decree, That in every dominion of my king- 
dom men tremble and fear before the God of 
Daniel ; for he is the living God, and steadfast 
forever, and his kingdom that which shall not 
be destroyed, and his dominion shall be even 
unto the end. He delivereth and rescueth, and 
he worketh signs and wonders in heaven and in 
earth, who hath delivered Daniel, from the power 
of the lions. So this Daniel prospered in the 
reign of Darius, and in the reign of Cyrus the 
Persian. — Dan. vi : 13-28. 

(V. 4.) And there was also a strife among 
them, which of them should be accounted the 
50 



THE PROPHETS. 393 

COLLATERAL SCRIPTURES. 

greatest. And he said unto them, The kings 
of the Gentiles exercise lordship over them ; and 
they that exercise authority upon them are called 
Benefactors. But ye shall not be so : but he 
that is greatest among you, let him be as the 
younger ; and he that is chief, as he that doth 
serve. For whether is greater, he that sitteth at 
meat, or he that serveth ? is not he that sitteth 
at meat ? but I am among you as he that serv- 
eth. Ye are they which have continued with 
me in my temptations : And I appoint unto 
you a kingdom, as my Father hath appointed 
unto me ; That ye may eat and drink at my 
table in my kingdom, and sit on thrones, judg- 
ing the twelve tribes of Israel. — Luke xxii: 
24-30. 

Dare any of you, having a matter against an- 
other, go to law before the unjust, and not before 
the saints? Do ye not know that the saints 
shall judge the world ? and if the world shall be 
judged by you, are ye unworthy to judge the 
smallest matters ? Know ye not that we shah 1 
judge angels? how much more things that per- 
tain to this life ? If then ye have judgments of 
things pertaining to this life, set them to judge 
who are least esteemed in the church. I speak 
to your shame. It is so, that there is not a wise 
man among you ? no, not one that shall be able 
to judge between his brethren ? But brother 
goeth to law with brother, and that before the 
unbelievers. Now therefore there is utterly a 
fault among you, because ye go to law one with 
another. Why do ye not rather take wrong ? 
why do ye not rather suffer yourselves to be de - 
frauded ? Nay, you do wrong, and defraud, and 
that your brethren. — 1 Cor. vi : 1-8. 

And they sung a new song, saying, Thou art 
worthy to take the book, and to open the seals 
thereof: for thou wast slain, and hast redeemed 
us to God by thy blood, out of every kindred, 
and tongue, and people, and nation ; And hast 
made us unto our God kings and priests : and 
we shall reign on earth. And I beheld, and I 
heard the voice of many angels round about 
the throne, and the beasts, and elders : and the 
number of them was ten thousand times ten thou- 
sand, and thousands of thousands ; Saying with 
a loud voice, Worthy is the Lamb that was slain 
to receive power, and riches, and wisdom, and 



£94 



THE VOICE OF THE PROPHETS. 



REVELATION. 

11. And I saw a great white throne, and him 
that sat upon it, from whose face the earth and 
the heaven fled away ; and there was found no 
place for them. 

12. And I saw the dead, small and great, 
stand before God ; and the books were opened : 
and another book was opened, which is the book 
of life : and the dead were judged out of those 
things which were written in the books, accord- 
ing to their works. 

13. And the sea gave up the dead which were 
in it ; and death and hell delivered up the dead 
which were in them : and they were judged 
every man according to their works. 

14. And death and hell were cast into the 
lake of fire. This is the second death. 

15. And whosoever was not found written in 
the book of life was cast into the lake of fire. 



COLLATERAL SCRIPTURES. 

strength, and honor, and glory, and blessing. 
—Rev. v: 9-12. 

After many days thou shalt be visited : in the 
latter years thou shalt come into the land that is 
brought back from the sword, and is gathered 
out of many people, against the mountains of 
Israel, which have been always waste : but it is 
brought forth out of the nations, and they shall 
dwell safely all of them. Thou shalt ascend 
and come like a storm; thou shalt be like a 
cloud to cover the land, thou and all thy 
bands, and many people with thee. Thus 
saith the Lord God, It shall also come to 
pass that at the same time shall things come 
into thy mind, and thou shalt think an evil 
thought : and thou shalt say, I will go up to the 
land of unwalled villages, I will go to them that 
are at rest, that dwell safely, all of them dwell- 
ing without walls, and having neither bars nor 
gates. To take a spoil, and take a prey; to 
turn thy hand upon the desolate places, that are 
noio inhabited, and upon the people that are 
gathered out of the nations, which have gotten 
cattle and goods, that dwell in the midst of the 
land. Sheba, and Dedan, and the merchants of 
Tarshish, with all the young lions thereof, shall 
say unto thee, Art thou come to take a spoil ? 



COLLATERAL SCRIPTURES. 

hast thou gathered thy company to take a prey ? 
to carry away silver and gold, to take away 
cattle and goods, to take a great spoil ? There- 
fore, son of man, prophesy and say unto Gog, 
Thus saith the Lord God, In that day when my 
people Israel dwelleth safely, shalt thou not 
know it 1 And thou shalt come from thy 
place out of the north parts, thou, and many 
people with thee, all of them riding upon horses, 
a great company, and a mighty army : And 
thou shalt come up against my people of Israel 
as a cloud to cover the land ; it shall be in the 
latter days, and I will bring thee against my 
land, that the heathen may know me, when I 
shall be sanctified in thee, Gog, before their 
eyes. Thus saith the Lord God, Art thou he of 
whom I have spoken in old time by my servants 
the prophets of Israel, which prophesied in those 
days many years that I would bring thee against 
them ? And it shall come to pass at the same 
time, when Gog shall come against the land of 
Israel, saith the Lord God, that my fury shall 
come up in my face. For in my jealousy, and 
in the fire of my wrath, have I spoken, Surely 
in that day there shall be a great shaking in the 
land of Israel; so that the fishes of the sea, 
and the fowls of the heaven, and the beasts of 
the field, and all creeping things that creep 
upon the earth, and all the men that are upon 
the face of the earth, shall shake at my presence ; 
and the mountains shall be thrown down, and 
the steep places shall fall, and every wall shall 
fall to the ground, And I will call for a sword 
against him throughout all my mountains, saith 
the Lord God : every man's sword shall be 
against his brother. And I will plead against 
him with pestilence and with blood ; and I will 
rain upon him, and upon his bands, and upon 
the many people that are with him, an overflow- 
ing rain, and great hailstones, fire and brim- 
stone. Thus will I magnify myself, and sanc- 
tify myself; and I will be known in the eyes 
of many nations ; and they shall know that I 
am the Lord. — Ezek. xxxviii: 8-23. 

The spirit of the Lord God is upon me ; be- 
cause the LoPvD hath anointed me to preach 
good tidings unto the meek ; he hath sent me to 
bind up the broken-hearted, to proclaim liberty 
to the captives, and the opening of the prison 



THE VOICE OF 

COLLATERAL SCRirTURKS. 

to ihem, that are bound ; To proclaim the accept- 
able year of the Lord, and the day of ven- 
geance of our God ; to comfort all that mourn ; 
To appoint unto them that mourn in Zion, to 
give unto them beauty for ashes, the oil of joy 
for mourning, the garment of praise for the 
spirit of heaviness ; that they might be called 
Trees of righteousness, The planting of the 
Lord, that he might be glorified. And they 
shall build the old wastes, and they shall raise 
up the former desolations, and they shall repair 
the waste cities, the desolations of many genera- 
tions. And strangers shall stand and feed your 
flocks, and the sons of the alien shall be your 
plowmen and your vinedressers. But ye 
shall be named the Priests of the Lord : men 
shall call you the Ministers of our God : ye 
shall eat the riches of the Gentiles, and in their 
glory shall ye boast yourselves. For your 
shame ye shall have double ; and for confusion 
they shall rejoice in their portion : therefore in 
their land they shall possess the double : ever- 
lasting joy shall be unto them. For I the Lord 
love judgment, I hate robbery for burnt offer- 
ing ; and I will direct their work in truth and 
I will make an everlasting covenant with them. 
And their seed shall be known among the Gen- 
tiles, and their offspring among the people : all 
that see them shall acknowledge them, that 
they are the seed tvhich the Lord hath blessed. 
I will greatly rejoice in the Lord, my soul shall 
be joyful in my God ; for he hath clothed me 
with the garments of salvation, he hath covered 
me with the robe of righteousness, as a bride- 
groom decketh himself with garments, and as a 
bride adorneth herself with jewels. For as the 
earth bringeth forth her bud, and the garden 
causeth the things that are sown in it to spring 
forth ; so the Lord God will cause righteousness 
and praise to spring forth before all the nations. 
— Isa. lxi : 1-11. 

(V. 9.) Ah, Lord God ! behold, thou hast 
made the heaven and the earth by thy great 
power and stretched-out arm, and there is no- 
thing too hard for thee : Thou showest loving- 
kindness unto thousands, and recompensest 
the iniquity of the fathers into the bosom of 
their children after them : The Great, the 
Mighty God, the Lord of hosts, is his name. 



THE PROPHETS. 3Q5 

COLLATERAL SCRIPTURES. 

Great in counsel, and mighty in work (for 
thine eyes are open upon all the ways of 
the sons of men; to give every one accord- 
ing to his ways, and according to the fruit 
of his doings) : Which hast set signs and 
wonders in the land of Egypt, even unto this 
day, and in Israel, and among other men ; and 
hast made thee a name, as at this day; And 
hast brought forth thy people Israel out of tho 
land of Egypt, with signs, and with wonders, 
and with a strong hand, and with a stretched- 
out-arm, and with great terror; And hast 
given them this land, which thou didst swear to 
their fathers to give them a land flowing with 
milk and honey ; And they came in, and pos- 
sessed it; but they obeyed not thy voice, 
neither walked in thy law : they have done 
nothing of all thou commandedst them to do ; 
therefore thou hast caused all this evil to come 
upon them. — Jer. xxxii : 17-23. 

Therefore, thou son of man, prophesy against 
Gog, and say, Thus saith the Lord God, Behold, 
I am against thee, Gog, the chief prince of 
Meshech and Tubal ; And I will turn thee back, 
and leave but the sixth part of thee, and will 
cause thee to come up from the north parts, and 
will bring thee upon the mountains of Israel : 
And I will smite thy bow out of thy left hand, 
and will cause thine arrows to fall out of thy 
light hand. Thou shalt fall upon the mountains 
of Israel, thou, and all thy bands, and the peo- 
ple that is with thee : I will give thee unto the 
ravenous birds of every sort, and to the beasts 
of the field, to be devoured. Thou shalt fall 
upon the open field ; for I have spoken it, saith 
the Lord God. And I will send a fire on Ma- 
gog, and among them that dwell carelessly in 
the isles; and they shall know that I am the 
Lord. So will I make my holy name known in 
the midst of my people Israel ; and I will not 
let them pollute my holy name any more ; and 
the heathen shall know that I am the Lord, the 
Holy One in Israel. Behold, it is come, and it 
is done, saith the Lord God ; this is the day 
whereof 1 have spoken. And they that dwell 
in the cities of Israel shall go forth, and shall 
set on fire and burn the weapons, both the shields 
and the bucklers, the bows and the arrows, and 
the hand-staves and the spears, and they shall 



THE PROPHETS. 



39G THE VOICE OF 

COLLATERAL SCRIPTURES. 

burn them with fire seven years. So that they 
shall take no wood out of the field, neither cut 
down any out of the forests ; for they shall burn 
the weapons with fire ; and they shall spoil those 
that spoiled them, and rob those that robbed 
them, saith the Lord God. And it shall come 
to pass at that day, that I will give unto Gog a 
place there of graves in Israel, the valley of the 
passengers on the east of the sea ; and it shall 
stop the noses of the passengers : and there 
shall they bury Gog, and all his multitude ; and 
they shall call it, the valley of Hamon-gog. 
And seven months shall the house of Israel be 
burying of them, that they may cleanse the land. 
Yea all the people of the land shall bury them ; 
and it shall be to them a renown, the day that I 
shall be glorified, saith the Lord God. And they 
shall sever out men of continual employment, 
passing through the land, to bury with the pas- 
sengers those that remain upon the face of the 
earth, to cleanse it: after the end of seven 
months shall they search. And the passengers 
that pass through the land, when any seetb a 
man's bone, then shall he set up a sign by it, 
till the buriers have buried it in the valley of 
Hamon-gog. And also the name of the city 
shall be Hamonah. Thus shall they cleanse the 
land. — Ezek. xxxix: 1-16. 

(V. 13.) Then said Jesus unto his disciples, 
If any man will come after me, let him deny 
himself, and take up his cross, and follow me. 
For whosoever will save his life shall lose it : 
and whosoever will lose his life for my sake 
shall find it. For what is a man profited, if he 
shall gain the whole world, and lose his own 
soul ? or what shall a man give in exchange for 
his soul ? For the Son of man shall come in 
the glory of his Father with his angels; and 
then he shall reward every man according to 
his works. Verily I say unto you, There be 
some standing here which shall not taste of 
death, till they see the Son of man coming in 
his kingdom. — Matt, xvi : 24-28. 

I will ransom them from the power of the 
grave ; I will redeem them from death : death, 
I will be thy plagues ; grave, I will be thy 
destruction : repentance shall be hid from mine 
eyes. — Hosea xiii : 14. 

For if the dead rise not, then is not Christ 



COLLATERAL SCRIPTURES. 

raised : And if Christ be not raised, your faith 
is vain ; ye are yet in your sins. Then they 
also which are fallen asleep in Christ, are per- 
ished. If in this life only we have hope in 
Christ, we are of all men most miserable. But 
now is Christ risen from the dead, and become 
the first fruits of them that slept. For since 
by man came death, by man came also the res- 
urrection of the dead. For as in Adam all die, 
even so in Christ shall all be made alive. But 
every man in his own order; Christ the first* 
fruits; afterward they that are Christ's at bis 
coming. Then cometh the end, when he shall 
have delivered up the kingdom to God, even 
the Father ; when he shall have put down ali 
rule and all authority and power. For he must 
reign, till he hath put all enemies under his feet. 
The last enemy that shall be destroyed is death. 
For he hath put all things under his feet. But 
when he saith, All things are put under him ; it 
is manifest that he is excepted which did put all 
things under him. And when all things shall 
be subdued unto him, then shall the Son also 
himself be subject unto him that put all things 
under him, that God may be all in all. Else 
what shall they do which are baptized for the 
dead, if the dead rise not at all ? why are they 
then baptized for the dead ? And why stand 
we in jeopardy every hour ? I protest by your 
rejoicing which I have in Christ Jesus our Lord, 
I die daily. If after the manner of men I have 
fought with beasts at Ephesus, what advantageth 
it me, if the dead rise not ? Let us eat and 
drink, for to-morrow we die. Be not deceived : 
evil communications corrupt good manners. — 
1 Cor. xv : 16-33. 

(V. 14-15.) Awake to righteousness, and 
sin not ; for some have not the knowledge of 
God : I speak this to your shame. But some 
man will say, How are the dead raised up ? and 
with what body do they come ? Thou fool, 
that which thou sowest is not quickened, except 
it die: And that which thou sowest, thou sowest 
not that body that shall be, but bare grain, it 
may chance of wheat, or of some other grain : 
But God giveth it a body as it hath pleased him, 
and to every seed his own body. All flesh is 
not the same flesh: but there is one kind of 
flesh of men, another flesh of beasts, another 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

of fishes, and another of birds. There arc also 
celestial bodies, and bodies terrestrial : but the 
glory of the celestial is one, and the glory of the 
terrestrial is another. There is one glory of the 
sun, and another glory of the moon, and another 
glory of the stars ; for one star differeth from 
another star in glory. So also is the resurrection 
of the dead. It is sown in corruption, and raised 
in incorruption. It is sown in dishonor; it is 
raised in glory : it is sown in weakness ; it is 
raised in power : It is sown a natural body ; it 
is raised a spiritual body. There is a natural 
body, and there is a spiritual body. And so it is 
written, The first man Adam was made a living 
soul ; and the last Adam was made a quickening 
spirit. Howbeit, that w as not first which is spirit- 
ual, but that which is natural ; and afterward that 
which is spiritual. The first man is of the earth, 
earthy : the second man is the Lord from 
heaven. As is the earthy, such are they that 
are earthy: and as is the heavenly, such are 
they also that are heavenly. And as we have 
borne the image of the earthy, we shall also 



THE PROPHETS. 397 

COLLATERAL SCRIPTURES. 

bear the image of the heavenly. Now this I 
say, brethren, that flesh and blood can not 
inherit the kingdom of God ; neither doth cor- 
ruption inherit incorruption. Behold, I show 
you a mystery : We shall not all sleep, but we 
shall all be changed, In a moment, in the twink- 
ling of an eye, at the last trump : for the trum- 
pet shall sound, and the dead shall be raised in- 
corruptible, and we shall be changed. For this 
corruptible must put on incorruption, and this 
mortal must put on immortality. So when this 
corruptible shall have put on incorruption, and 
this mortal shall have put on immortality, then 
shall be brought to pass the saying that is written, 
Death is swallowed up in victory. death, where 
is thy sting ? grave, where is thy victory 1 
The sting of death is sin ; and the strength of 
sin is the law. But thanks be to God, which 
giveth us the victory through our Lord Jesus 
Christ. Therefore, my beloved brethren, be ye 
steadfast, unmovable, always abounding in the 
work of the Lord, forasmuch as ye know that 
your labor is not in vain in the Lord. — 1 Cor. xv. 



ANNOTATIONS. 



CHAPTER XX. 



[V. 1. And I saw an angel come down from 
heaven, having the key of the bottomless pit, and 
a great chain in his hand] — We have shown that 
all human Governments and all False Religions, 
are utterly overthrown by the events related in 
the previous chapter. Every visible enemy and 
all physical opposition to the kingdom of God, 
will be destroyed as described by the Prophet, be- 
fore this event occurs. But as Jesus Christ must 
put down all rule in secular governments ; and 
authority in corrupt religions governments ; and 
all powers, both visible and invisible, which in 
any way oppose his kingdom in this world ; there- 
fore he must reign and exercise his power per- 
sonally, or through secondary causes, till he hath 
put all enemies under his feet. 

And as the last enemy that shall be destroyed 
is Death, therefore, it is necessary, in the very 
nature of the case, that he must destroy him that 
had the power of Death, that is, the Devil. And, 
therefore, preparatory to this great event, this 
angel, one of the executors of the Divine Justice, 
who receives criminals, and keeps them in prison, 
and delivers them up only to be tried and exe- 
cuted, comes down from heaven, having the key 
of the bottomless pit ; and having already exer- 
cised the power of Divine authority over all the 
visible enemies of the Holy City, he has now the 
Jcey, the emblem of power, and the great chain, 
the symbol of security and bondage ; and these 
show who this angel is, the Divine Executioner ; 
and as the chain was great, it shows that the 
culprit was impeached with no ordinary crimes ; 
and, therefore, his imprisonment and bondage 
must be made sure. 

[V. 2. And he laid hold on the dragon, that 
old serpent, which is the devil, and Satan, and 
bound him a thousand years] — This Angel laid 
hold on the great Dragon, with an undaunted 
courage and Godlike power, which Satan could 
not gainsay or resist, and bound him a thousand 
years. He who is called the Old Serpent, is the 
Devil, the calumniator of God and his people; 
and Satan, the opposer of all that is good in the 
vast dominions of God Almighty; and the 
Dkagon, the destroyer — the one who lays waste 
the kingdom of God. 

We shall here give the various names and 
characters, and final doom of this arch-enemy 
of the Government of God. He is called Abad- 
don, i. e., a destroyer ; Accuser of,the Brethren ; 
Adversary ; Angel of the Bottomless Bit ; Apol- 
(398) 



lyon, which is also a destroyer; Beelzebub, a 
lord, husband, or ruler ; Belial, which means 
wicked deceiver ; Great Dragon, to distinguish 
him from the Roman Pagan government, which 
is called the Red Dragon ; Evil One ; God of 
this world ; Liar, and Murderer ; Prince of this 
World ; Prince of the Power of the Air : Satan, 
very often so called; Serpent; Sinner; Tempter; 
Wicked One ; He that had the power of Death ; 
the Spirit that now worketh in the children of 
disobedience. 

The Devil personally appeared in the Divine 
presence in the days of Job — earnestly labors for 
man's destruction — may be conquered if properly 
resisted — his suggestions to be carefully avoided — 
he inspires evil thoughts, and draws men into 
sin — and his suggestions are contrary to the 
Word of God, or faith, or charity. But he can 
do nothing without God's permission. 

And he is, therefore, sometimes permitted to 
afflict men, and disappoint their desires — and had 
power granted him to work miracles — and also 
to possess human bodies, or become incarnate. — 
He was formerly in heaven, but was cast out for 
his disobedience ; Judas, and also Peter, are 
called the Devil. Is it in view of this character 
of Peter, that the Roman Church claims him as 
their Father, and the foundation on which they 
are built? — well, children will be like their father ! 
and therefore the wisdom of God hath said of 
some, "ye are of your Father, the Devil, and his 
works ye will do," and therefore by their fruits, 
or works ye shall know them ! Devils are many, 
and possess great power, and knowledge ; but 
are not to be worshiped, or inquired of for help 
or counsel. — They appear to be of different rank, 
acting under the direction of one, who is their chief. 

They are now reserved to further punishment, 
and they expect and fear their final sentence. 

This angel is commissioned to imprison and 
chain this old chief, preparatory to his final doom. 
As the rest of the Devils can not do any thing 
without the direction of the chief, he will be im • 
mured safely and securely in prison, for one 
thousand years, while the Millennial years, — type 
of heaven's own eternal ages, — shall usher in the 
peaceful, holy, and glorious morning of eternity, 
which has no night, nor end. "I am satisfied," 
says Doctor Clarke, "that this period should not 
be taken literally ; " and this is the established 
conviction of my own mind, after years of patient 
and laborious investigation. 



ANNOTATIONS. — 



To other sight of horrible? dismay, 
Jehovah's ministers the. wicked drove, 
Ami loft them hound immovable in chains 
Of Justice. O'er their heads a bowless cloud 
Of indignation hung ; a cloud it was 
Of thick and utter darkness, rolling, like 
An ocean, tides of livid, pitchy flame ; 
With thunders charged, and lightnings ruinous, 
And red with forked vengeance, such as wounds 
The soul ; and full of angry shapes of wrath, 
And eddies whirling with tumultuous fire, 
And forms of terror raving to and fro, 
And monsters, unimaginecl heretofore 
By guilty men in dreams before their death, 
From horrid to more horrid changing still, 
In hideous movements through that stormy gulf : 
And evermore the Thunders, murmuring, spoke 
From out the darkness, uttering loud these words, 
"Which every guilty conscience echoed back : 
"Ye knew your duty, but ye did it not." 
Dread words ! that barred excuse, and threw the weight 
Of every man's perdition, on himself, 
Directly home. Dread words ! heard then, and heard 
Forever through the wastes of Erebus. 
"Ye knew your duty, but ye did it not ! " 
These were the words which glowed upon the sword, 
Whose wrath burned fearfully behind the cursed, 
As they were driven away from God to Tophet. 
" Ye knew your duty, but ye did it not !" 
These are the words to which the harps of grief 
Are strung ; and, to the chorus of the damned, 
The rocks of hell repeat them, evermore ; 
Loud echoed through the caverns of despair, 
And poured in thunder on the ear of Woe. 

Nor ruined men alone, beneath that cloud, 
Trembled. There, Satan and his legions stood, 
Satan, the first and eldest sinner, — bound 
For judgment. He, by other name, held once 
Conspicuous rank in heaven among the sons 
Of happiness, rejoicing, day and night. 
But pride, that was ashamed to bow to God, 
Most High, his bosom filled with hate, his face 
Made black with envy, and in his soul begot 
Thoughts guilty of rebellion 'gainst the throne 
Of the Eternal Father and the Son, — 
From everlasting built on righteousness. 

Ask not how pride, in one created pure, 
Could grow ; or sin without example spring, 
Where holiness alone was sown : esteem't 
Enough, that he, as every being made 
By god, was made entirely holy, had 
The will of God before him set for law 
And regulation of his life, and power 
To do as bid ; but, was, meantime, left free, 
To prove his worth, his gratitude, his love ; 
How proved besides ? for how could service done, 
That might not else have been withheld, evince 
The will to serve, which, rather than the deed, 
God doth require, and virtue counts alone ? 
To stand or fall, to do or leave undone, 
Is reason's lofty privilege, denied 
To all below, by instinct bound to fate, 
Unmeriting, alike, reward or blame. 

Thus free, the devil chose to disobey 
The will of God, and was thrown out from heaven, 
And with him all his bad example stained ; 
Yet not to utter punishment decreed, 
But left to fill the measure of his sin, 
In tempting and seducing man — too soon, 
Too easily seduced ! And, from the day 



CHAPTER XX.' 391 

Ho first set foot on earth, — of rancor full, 

And pride, and hate, and malice, and revenge, — 

He set himself, with most felonious aim 

And hellish perseverance, to root out 

All good, and in its place to plant all ill ; 

To rub and raze, from all created things. 

ill • 

The fair and holy portraiture divine, 

And on them to enstamp his features grim ; 

To draw all creatures off from loyalty 

To their Creator, and to make them bow 

The knee to him. Nor failed of great success, 

As populous hell, this day, can testify. 

He held, indeed, large empire in the world, 

Contending proudly with the King of heaven. 

To him temples were built, and sacrifice 

Of costly blood upon his altars flowed ; 

And — what best pleased him, for in show he seemed 

Then likest God — whole nations, bowing, fell 

Before him, worshiping, and from, his lips 

Entreated oracles, which he, by priests, — 

For many were his priests in every age, — 

Answered, though guessing but at some future things, 

And erring oft, yet still believed ; so well 

His ignorance, in ambiguous phrase, he vailed. 

Nor needs it wonder, that with man once fallen, 
His tempting should succeed. Large was his mind 
And understanding ; though impaired by sin, 
Still large ; and constant practice, day and night, 
In cunning, guile, and all hypocrisy, 
From age to age, gave him experience vast 
In sin's dark tactics, such as boyish man, 
Unarmed by strength divine, could ill withstand. 
And well he knew his weaker side ; and still, 
His lures, with baits that pleased the senses, busked ; 
To his impatient passions offering terms 
Of present joy, and bribing reason's e\ r e 
With earthly wealth, and honors near at hand. 
Nor failed to misadvise his future hope 
And faith, by false, unknerneled promises 
Of heavens of sensual gluttony and love, 
That suited best their grosser appetites. 
Into the sinner's heart, who lived secure, 
And feared him least, he entered at his will. 
But chief, he chose his residence in courts 
And conclaves, stirring princes up to acts 
Of blood and tyranny ; and moving priests 
To barter truth, and swap the souls of men, 
For lusty benefices, and address 
Of lofty sounding. Nor the saints elect, 
Who walked with God, in virtue's path sublime, 
Did he not sometimes venture to molest ; 
In dreams and moments of unguarded thought, 
Suggesting guilty doubts and fears, that God 
Would disappoint their hope ; and in their way 
Bestrewing pleasures, tongued so sweet, and so 
In holy garb arrayed, that many stooped, 
Believing them of heavenly sort, and fell ; 
And to their high professions, brought disgrace 
And scandal : to themselves, therefore, long 
And bitter nights of sore repentance, vexed 
With shame, unwonted sorrow, and remorse. 
And more they should have fallen, and more have wept, 
Had not their guardian angels, who, by God 
Commissioned, stood beside them in the hour 
Of danger, whether craft, or fierce attack, 
To Satan's deepest skill opposing skill 
More deep, and to his strongest arm, an arm 
More strong, — upborne them in their hands, and filled 
Their souls with all discernment, quick to pierce 
His stratagems and fairest shows of sin. 



400 



ANNOTATIONS. — CHAPTER XX. 



Now, like a roaring lion, up and down 
The world, destroying, though unseen, he raged ; 
And now, retiring back to Tartarus, 
Far back, beneath the thick of guiltiest dark, 
Where night ne'er heard of da}', in council grim, 
He sat with ministers whose thoughts were damned, 
And there such plans devised, as, had not God 
Checked and restrained, had added earth entire 
To hell, and uninhabited left heaven, 
Jehovah unadored. Nor unsevere, 
Even then, his punishment deserved. The Worm 
That never dies, coiled in his bosom, gnawed 
Perpetually ; sin after sin brought pang 
Succeeding pang ; and, now and then, the bolts 
Of Zion's King, vindictive, smote his soul 
With fiery woe to blast his proud designs ; 
And gave him earnest of the wrath to come. 
And chief, when, on the cross, Messiah said, 
" 'Tis finished," did the edge of vengeance smite 
Him through, and all his gloomy legions touch 
With new despair. But yet, to be the first 
In mischief, to have armies at his call, 
To hold dispute with God, in days of Time, 
His pride and malice fed, and bore him up 
Above the worst of ruin. Still to plan 
And act great deeds, though wicked, brought at least 
The recompense which nature hath attached 
To all activity, and aim pursued 
With perseverance, good, or bad ; for as, 
By nature's laws, immutable and just. 
Enjoyment stops where indolence begins ; 
And purposeless, to-morrow borrowing sloth, 
Itself, heaps on its shoulders loads of woe, 
Too heavy to be borne ; so industry — 
To meditate, to plan, resolve, perform, 
Which in itself is good — as surely brings 
Eeward of good, no matter what be done : 
And such reward the Devil had, as long 
As the decrees eternal gave him space 
To work. But now, all action ceased : his hope 
Of doing evil perished quite ; his pride, 
His courage failed him ; and beneath that cloud, 
Which hung its central terrors o'er his head, 
With all his angels, he, for sentence, stood, 
And rolled his eyes around, that uttered guilt 
And woe, in horrible perfection joined. 
As he had been the chief and leader, long, 
Of the apostate crew that warred with God 
And holiness ; so now, among the bad, 
Lowest, and most forlorn, and trembling most, 
With all iniquity deformed and foul, 
With all perdition ruinous and dark, 
He stood, — example awful of the wrath 
Of God ! sad mark, to which all sin must fall ! — 
And made, on every side, so black a hell, 
That spirits, used to night and misery, 
To distance drew, and looked another way ; 
And from their golden cloud, far off, the saints 
Saw round him darkness grow more dark, and heard 
The impatient thunderbolts, with deadliest crash 
And frequentest, break o'er his head, — the sign 
That Satan, there, the vilest sinner, stood. 

[V. 3. And cast him into the bottomless pit, 
and shut him up, and set a seal upon him, that 
he should deceive the nations no more, till the 
thousand years should be fulfilled : and after that 
he must be loosed a little season] — Satan has 
been represented, ever since the Patriarchal age, 



as walking to and fro in the earth, and going up 
and down in it. And in the Apostolic age, he is 
represented as being much more bold, and as 
going about as a roaring Lion, seeking whom he 
ma}' devour ; one being put, by cnallage, for all 
devils. But this angel seizes the old Idler, the 
busybody, the deceiver, the accuser of the breth- 
ren, the calumniator, and casts him into the bot- 
tomless pit, the palace of his infernal Majesty ; the 
place prepared for him and his angels, the other 
devils ; so he is compelled to stay in his own palace, 
hideous prison ; and he is to be shut up, that he 
should go out no more to deceive, calumniate, op- 
pose, and destroy the nations by the three accursed 
and unclean spirits and doctrines, Whoredom, 
War, Wine, or drunkenness, sensuality, and mur- 
der, till the thousand years should be fulfilled ! 

This thousand years will be a period, in all 
probability, of great duration, in order to the ful- 
fillment of many ancient prophecies, which could 
not find an accomplishment in a literal 1000 
years. And after that he must be loosed a little 
season — what the length of this little season will 
be, is not revealed, and therefore we are left to 
infer that it will be but a little while. 

[V. 4. And I saw thrones, and they sat upon 
them, and judgment was given unto them ; and I 
saw the souls of them that were beheaded for 
the witness of Jesus, and for, the Word of God, 
and which had not worshiped the Beast, neither 
his image, neither had received his mark upon 
their foreheads, or in their hands; and they lived 
and reigned with Christ a thousand years] — We 
now come to consider that period in the Divine 
economy, of which Jesus Christ spoke, when 
addressing the great multitudes which attended 

<D CI 

upon his personal ministry. 

"Then answered Peter, and said unto him, 
Behold, we have forsaken all, and followed thee : 
what shall we have therefore? And Jesus 
said unto them, Verily I say unto you, that ye 
which have followed me in the regeneration, when 
the Son of man shall sit in the Throne of his 
Glory, ye also shall sit upon twelve thrones, 
judging the twelve tribes of Israel." 

Arid it would seem that this privilege is not 
confined merely to the twelve apostles and those 
who attended upon his personal ministry ; but to 
all, in all ages, and all conditions, who should 
believe and obey him, that they also should be- 
come kings and priests unto him, and enjoy the 
highest honors and glories of his kingdom. 

u And Jesus answered and said, Verily I say 
unto you, there is no man that hath left house, 
or brethren, or sisters, or father or mother, or 
wife, or children, or lands, for my sake and the 
Gospel's, but he shall receive an hundred fold, 
now in this time, houses and brethren, and sisters, 



ANNOTATIONS.— CHAPTER XX. 



401 



and mothers, and children, and lands, with perse- 
cution, and in the world to come eternal life. But 
many that are first, shall be last ; and the last first." 

Therefore, the Revelations, in the passage under 
consideration, are precisely in accordance with the 
doctrine taught by our Lord in his personal min- 
istry ; and here the text may be thus paraphrased : 
" And I saw the Thrones which our Lord had 
promised that his Apostles should sit upon ; and 
they sat upon them, as he had promised ; and 
judgment was given unto them, to judge the 
twelve tribes of Israel, the whole Israel of God ; 
for all the distinctions of the former dispensation 
are destroyed ; and there is but one fold and one 
Shepherd in this new dispensation — this king- 
dom of righteousness, peace, and joy in the Holy 
Ghost. Here the property, or its equivalent, the 
privileges, and the enjoyments which the follow- 
ers of Jesus Christ were compelled to leave, or 
voluntarily forsook, for the cause of Christ and 
his Gospel, shall be restored, with a hundred fold 
more, in the Millennial Kingdom." 

What a joyful thought ! — whatever we give up 
for the Master's sake, he remembers it, and we 
shall have it all back, with glorious interest, 
larger than usurer ever got ; for they shall receive 
a hundred fold, now in this time, — in this new 
dispensation, — which is on this earth, where men 
are creatures of time, and where duration is still 
marked by a succession of days and nights, and 
where the whole period is completed by a defi- 
nite number of years ; of which the whole time 
from the creation of Adam up to the commence- 
ment of this glorious era, will be but a hundred 
thousandth part. In other words, I am of opin- 
ion that this Millennial age or dispensation, will 
be a period of 720,000 years. 

During this time, there will be no Devil to 
tempt, no adversary to oppose, no Satan to cal- 
umniate, or incite others to slander ; or wicked 
one to hurt or destroy, and that the renewed race 
of mankind will possess property, privileges, and 
enjoyments, far superior to what was ever real- 
ized before on earth ; and all will be regulated and 
ruled in righteousness, peace, and joy : all dwell- 
ing in heavenly harmony, purity, friendship, and 
love, — every one equally interested for all ; and all 
equally interested for every one. 

And what beside the things we have enumera- 
ted, that will contribute to this glorious state of 
existence, is the consideration that all the officers 
in the Millennial Kingdom, whether secular or 
sacred, will be Resurrected Saints, — those who 
have thus passed with the Messiah, through the 
regeneration, and therefore, having no imperfec- 
tion in knowledge or judgment ; and therefore 
every thing shall be done on the principles of uni- 
versal right. 

51 



And the souls of them that were beheaded for 
being the witnesses of Jesus among Christians, 
and for being the witnesses for the Word of God, 
among the Jews ; and all those who had not wor- 
shiped the Beast; had not obeyed man, while 
thereby they would have disobeyed and dishonored 
God ; neither worshiped the image, which was a 
mere human government, although it claimed to 
be of God ; neither had received his mark upon 
their foreheads ; had not given evidence by their 
profession that they were servants of the Beast, 
or had received the mark of the Beast in their 
hands, by laboring to promote the interest of a 
corrupt, cruel, and idolatrous government in the 
world, in opposition to the kingdom of heaven, 
and their souls were again united to their resurrec- 
ted bodies: and they lived and reigned vnth Christ 
the thousand years. This is the first resurrection. 
But many who died first, shall he the last resur- 
rected ; and many qf the last who died, shall be 
the first raised from the dead— and thus follow 
Christ in the regeneration ; and, therefore, like 
him in their glorious humanity, and spiritual na- 
ture, shall live with him, and reign with him the 
thousand years of the new dispensation. 

[V. 5. " But the rest of the dead lived not again 
until the thousand years were finished. This is 
the first resurrection]— This is the first resurrec- 
tion, which the Prophet has just been describ- 
ing, and showing what kind of characters have 
the promise and privilege of this first resurrec- 
tion. 

Here the doctrine of Christ, which was deliver- 
ed during his personal ministry on earth, is again 
reiterated ; and his prophecy and promise ful- 
filled. " But many who died first, shall be the 
last raised ; and many who died last, shall be 
the first raised from the dead." " But every 
man in his own order," according to his charac- 
ter ; " Christ the first-fruits : afterwards they 
that are Christ's, at his coming," shall be raised 
first when he comes to reign with his resurrected 
saints the thousand years : " and therefore the 
dead in Christ shall rise first." 

'■For this we say unto you by the word of the 
Lord, that we which are alive and remain unto 
the coming of the Lord shall not prevent them 
which are asleep. For the Lord himself shall 
descend from heaven with a shout, with the voice 
of the archangel, and with the trump of God : 
and the dead in Christ shall rise first: Then we 
which are alive and remain shall be caught up 
together with them in the clouds, to meet the Lord 
in the air : and so shall we ever be with the Lord. 
Wherefore, comfort one another with these words. 
—1 Thess. iv : 15-18. 

[V. 6. Blessed and holy is he that hath part 
in the first Resurrection : on such the second 



402 



ANNOTATIONS. — CHAPTER XX. 



death hath no power, but they shall be priests of 
God and of Christ, and shall reign with him a 
thousand years.] — They that are accounted worthy 
of the first Resurrection, the resurrection of the 
just, were holy, and on account of their godly 
lives suffered persecution, or martyrdom ; and 
therefore they are now blessed or happy in the 
enjoyment of whatsoever they had lost for the sake 
of Christ, and his Gospel ; and what will heighten 
the happiness of this glorified state, is the assu- 
rance, that this blessedness is to be everlasting ; 
for on such the Second death hath no power. 

Therefore when the Devil, who bad the power 
of death, shall be loosed for a little season, to 
prove whether he be loyal to the Divine govern- 
ment, but will disdain submission ; and finding 
the world a second Eden, and these resurrected 
saints, with the second Adam, in the Paradise 
of God ; Satan, scorning all allegiance to the 
King of kings, shall again attempt to do his first 
works, by laboring to seduce the sons of God 
from their loyalty to the Divine government ; but 
shall, however, find himself foiled in the attempt ; 
for the saints who had part in the first resurrec- 
tion, are now blessed with superior wisdom and 
knowledge, knowing as they were known, and 
therefore they are familiar with his devices, and 
even remember what he did to them, in the days 
of their persecution and martyrdom, and will not 
be taken by his craftiness ; but they shall be priests 
of God and of Christ, to instruct the subjects of the 
Millennial Kingdom, the renewed race, and will 
be firm in their attachment to the government of 
God, and live and reign with Jesus Christ a 
thousand years. 

[V. 7. And when the thousand years are ex- 
pired, Satan shall be loosed out of his prison] — 
If the time of opening of a seal symbolize sixty 
years ; and the time of sounding a trumpet one 
hundred and eighty years ; and the time of pour- 
ing out a vial equal one hundred and eighty 
years ; and if three days and a half represent 
twelve hundred and sixty years ; what period of 
duration must be symbolized by the thousand 
years, spoken of in this passage before us? On 
the same principle, the principle of simple pro- 
portion, this thousand years is equal to (129, 
600, 000), one hundred and twenty nine millions 
six hundred thousand years. 

O God ! what an age of pain, and sorrow, and 
punishment ! But here the infinite benevolence 
of God in Christ is seen in all its length and 
breadth, and height and depth ! in all its majesty, 
and grandeur, and glory ! Satan, after deceiv- 
ing, seducing, calumniating, and falsely accusing, 
and finally killing whomsoever he could devour ; 
was finally seized, and safely and securely im- 
prisoned for the above period: and when the 



thousand years are expired, Satan shall be loosed 
out of his prison, that the infinite goodness, jus- 
tice, and wisdom of God may be evinced to the 
whole universe, in regard to his treatment of this 
grand adversary of God aud man. 

O ! could any thing, in the eternal government 
of God, more fully demonstrate his infinite be- 
nevolence, than his treatment of this worst enemy 
of man, and the most implacable adversary of his 
kingdom ? Could any thing more clearly show, 
that God delights not in the death of him that 
dieth an impenitent? that he delighteth not in 
the death of the worst of sinners? and that it 
would be his pleasure that all should repent, be- 
lieve, obey, and live ? Could any event more 
loudly proclaim, to an assembled universe, what 
Jehovah proclaimed to Moses ? 

" And the Lord descended in the cloud, and 
stood with him there, and proclaimed the name 
of the Lord," — (the power, nature, and character, 
of his government). " And the Lord passed by be- 
fore him, and proclaimed, The Lord, the Lord God, 
merciful and gracious, long suffering, and abun- 
dant in goodness and truth, keeping mercy for 
thousands, forgiving iniquity and transgression, 
and sin, and that will by no means clear the 
guilty, " (the incorrigibly impenitent). 

Satan will be treated as a moral agent, and the 
purpose for which he is released from his prison 
is, that he may evince to the universe his true 
character, and that he has not learned obedience 
by the things which he has suffered ; that his 
punishment has failed of its object, — failed to be 
remedial ; and therefore, after a little season of 
probation given him, to prove his character, it 
will be seen that he is incorrigible ; and as 
ever, the implacable enemy to the government of 
God and the happiness of man ; and if permitted 
again, would as at the first subvert the govern- 
ment of God, and ruin the renewed human race. 

The following text clearly proves, as we shall 
learn by investigation, that Satan is not loosed out 
of his prison to tempt mankind : " Let no man 
say when he is tempted, I am tempted of God ; 
for God can not be tempted to do evil, neither 
tempteth he any man to do evil ; " therefore Satan 
is not released for this purpose, as it is usually 
affirmed, but for the purpose of affording him a 
little season of probation, that he may evince to 
the whole universe, his incorrigible character, 
and then receive his final retribution, as the just 
and righteous judgment of God ! 

[V. 8. And shall go out to deceive the nations 
which are in the four quarters of the earth, Gog 
and Magog, to gather them together to battle: 
the number of whom is as the sand of the sea] — 
Here we see the implacable character of Satan 
manifest, at the very first opportunity, clearly 



ANNOTATIONS.— 



CHAP T E It XX. 



403 



demonstrating that he is the incorrigible enemy 
of the Divine government ; and that he is jnst as 
read}- to deceive the nations, as he was the first 
happy man and woman in Paradise — he would 
destroy the whole race of man ; which by this 
period will be occupying the whole earth, Asia, 
Africa, Europe, and America. 

Gog and Magog, Gog and his children, the 
protected, or strong, and the dispersed and feeble. 
Gog and Magog are evidently put, here, by apposi- 
tion, with the nations which descended from Noah. 
— Gog aud Magog are put for parents and chil- 
dren, rulers and subjects, those who had sustained 
the kindest, closest, aud purest intimacy with each 
other, in the thousand years of the Millennium — 
while Satan was imprisoned. But now he is 
loosed, and he goes to gather them together to 
battle ; the purpose, on his part, is to get the in- 
habitants of earth to rebel and revolt again from 
God, as in the ante-millennial years. 

We here have some idea of the population 
of our globe, in the Millennial period : — they are 
represented as living in every part of the earth, 
during the peaceful Millennial age ; and that they 
have increased until the number of them is as 
the sand of the sea for multitude. 

[V. 9. And they went up on the breadth of 
the earth, and compassed the camp of the saints 
about, and the beloved city ; and fire came down 
from God out of heaven and devoured them] — 
Satan is evidently put, by enallage, for all the 
gates of hell, for the legions of devils which are 
under the control of this arch-fiend ; so when 
Satan was bound and shut up in prison, they 
were all bound and imprisoned together ; for the 
other devils can do nothing without Satan ; and 
therefore when he is loosed out of his prison, they 
are all freed from prison ; and they went up on 
the breadth of the earth, everywhere to the four 
quarters of the earth, and compassed the camp of 
the saints about, and the beloved city, the city of 
King Jesus, who is called the Beloved. And 
here is fulfilled the prophecy of Balaam. 

" How goodly are thy tents, O Jacob ! and thy 
tabernacles, O Israel ! As the valleys are they 
spread forth ; as gardens by the river's side ; as 
the trees of lign-aloes which the Lord hath planted, 
and as cedar trees beside the waters. He shall 
pour the water out of his buckets, and his seed 
shall be in many waters ; and his king shall be 
higher than Agag ; and his kingdom shall be 
exalted: I shall see him, but not now! 1 shall 
behold him, but not nigh ! There shall come a 
Star out of Jacob, aud a Scepter shall rise out of 
Israel, and shall smite through the princes of 
Moab, and destroy the children of Sheth. Out of 
Jacob shall come he that shall have dominion, and 
shall destroy him that remaineth of the Great 



City," the City of Sin, the heartless enemy of the 
Holy City, which is called the Beloved City. 

These incarnate devils are the remnant of tho 
once great city. They shall have their little sea- 
son of probation, and they will evince, by their 
purposes and actions, that they are the implacable 
enemies, and the incorrigible subjects of the Di- 
vine government, and therefore, fire shall come 
down from God out of heaven, and devour them, 
the remnant of the Great City. 

I am aware that the general opinion, on this 
passage, has been, that Satan is let loose for tho 
purpose of tempting the people of God ; that he 
goes out into the four quarters of the earth for 
this purpose; that he actually seduces vast num- 
bers from their allegiance to Christ, and that fire 
will then come down from God out of heaven, 
after a long and bloody battle shall have been 
fought, and devour them who have surrounded 
the camp of the saints, and the beloved city. 

But any one who will take the trouble to invest- 
igate this prediction in the light of Divine inspi- 
ration, will find this view false, and the one we 
have labored to maintain to coincide with the 
whole tenor of the Word of God and the procedure 
of his administration. 

[V. 10. And the Devil, that deceived them, 
was cast into the lake of fire and brimstone, where 
the Beast and the false prophet are, and he shall 
be tormented day and night forever and ever] — - 
The word devil, in this passage, is used represent- 
atively for all devils, as beast symbolizes all who 
obeyed man, instead of God ; and as false prophet 
is also a symbol of false religions, and of all who 
practiced idolatry to the rejection of the worship 
of the true God. 

The passage may be thus paraphrased, which, I 
think, gives the true sense, as it is consonant with 
the whole tenor of Scripture, thus: And the 
Devil that deceived them, that obeyed aud served 
the Beast and False Prophet, was cast into the lake 
of fire and brimstone, where the Beast and the 
False Prophet are, and all who obeyed these, 
instead of God ; and they shall be tormented day 
and night, forever and ever. 

Ah me ! what eyes were there beneath that cloud ! 
Eyes of despair, final and certain ! eyes [looked, 
That looked, and looked, and saw, where'er they 
Interminable darkness ! utter woe ! 

'Twas pitiful to see the early flower 
Nipped by the unfeeling frost, just when it rose, 
Lovely in youth, and put its beauties on. 
'Twas pitiful to see the hopes of all 
The year, the yellow harvest, made a heap, 
By rains of judgment ; or by torrents swept, 
With flocks and cattle, down the raging flood ; 
Or scattered by the winnowing winds, that bore, 
Upon their angry wings, the wrath of heaven. 
Sad was the field, where, yesterday, was hear 
The roar of war ; and sad the sight of maid, 



404 



ANNOTATIONS —CHAPTER XX. 



Of mother, widow, sister, daughter, wife, 

Stooping and weeping over senseless, cold, 

Defaced, and mangled lumps of breathless earth, 

Which had been husbands, fathers, brothers, sons, 

And lovers, when that morning's sun arose. 

'Twos sad to see the wonted seat of friend 

Removed by death ; and sad to visit scenes, 

"When old, where, in the smiling morn of life, 

Lived many, who both knew and loved us much, 

And they all gone, dead or dispersed abroad ; 

And stranger faces seen among their hills. 

'Twas sad to see the little orphan babe 

Weeping and sobbing on its mother's grave. 

'Twas pitiful to see an old, forlorn, 

Decrepit, withered wretch, unhoused, unclad, 

Starving to death with poverty and cold. 

'Twas pitiful to see a blooming bride, 

That promise gave of many a happy year, 

Touched by decay, turn pale, and waste, and die. 

'Twas pitiful to hear the murderous thrust 

Of ruffian's blade that sought the life entire. 

'Twas sad to hear the blood come gurgling forth. 

From out the throat of the wild suicide. 

Sad was the sight of widowed, childless age, 

Weeping. — I saw it once. Wrinkled with time, 

And hoary with the dust of years, an old 

And worthy man came to his humble roof, 

Tottering and slow, and on the threshold stood. 

No foot, no voice, was heard within. None came 

To meet him, where he oft had met a wife, 

And sons, and daughters, glad at his return ; 

None came to meet him ; for that day had seen 

The old man lay within the narrow house, 

The last of all his family ; and now 

He stood in solitude, in solitude 

Wide as the world ; for all, that made to him 

Society, had fled beyond its bounds. 

Wherever strayed his aimless eye, there lay 

The wreck of some fond hope that touched his soul 

With bitter thoughts, and told him all was past. 

His lonely cot was silent, and he looked 

As if he could not enter. On his staff, 

Bending, he leaned ; and from his weary eye, 

Distressing sight ! a single tear-drop wept. 

None followed, for the fount of tears was dry. 

Alone and last, it fell from wrinkle down 

To wrinkle, till it lost itself, drunk by 

The withered cheek, on which again no smile 

Should come, or drop of tenderness be seen. 

This sight was very pitiful ; but one 

Was sadder still, the saddest scene in Time : 

A man to-day, the glory of his kind, 

In reason clear, in understanding large, 

In judgment sound, in fancy quick, in hope 

Abundant, and in promise, like a field 

Well cultured, and refreshed with dews from God ; 

To-morrow, chained, and raving mad, and whipped 

By servile hands ; sitting on dismal straw, 

And gnashing with his teeth against the chain, 

The iron chain that bound him hand and foot ; 

And trying whiles to send his glaring eye 

Beyond the wide circumference of his woe ; 

Or, humbling more, more miserable still, 

Giving an idiot laugh that served to show 

The blasted scenery of his horrid face ; 

Calling the straw his scepter, and the stone, 

On which he, pinioned, sat, his royal throne. 

Poor, poor, poor man ! fallen far below the brute ! 

His reason strove in vain to find her way, 

Lost in the stormy desert of his brain ; 



And, being active still, she wrought all strange, 
Fantastic, execrable, monstrous things. 

All these were sad, and thousands more, that sleep 
Forgotten beneath the funeral pall of Time ; 
And bards, as well became, bewailed them much, 
With doleful instruments of weeping song. 
But what were these ? What might be worse had in't, 
However small, some grains of happiness ; 
And man ne'er drank a cup of earthly sort, 
That might not hold another drop of gall ; 
Or, in his deepest sorrow, laid his head 
Upon a pillow set so close with thorns 
That might not hold another prickle still. 
Accordingly, the saddest human look 
Had hope in 't ; faint, indeed, but still 'twas hope. 
But why excuse the misery of earth ? 
Say it was dismal, cold, and dark, and deep, 
Beyond the utterance of strongest words ; 
But say that none remembered it, who saw 
The eye of beings damned forevermore, 
Rolling, and rolling, rolling still in vain, 
To find some ray, to see beyond the gulf 
Of an unavenued, fierce, fiery, hot, 
Interminable, dark Futurity ! 
And rolling still, and rolling still in vain ! 

Thus stood the reprobate beneath the shade 
Of terror, and beneath the crown of love, 
The good ; and there was silence in the vault 
Of heaven ; and as they stood and listened, they heard, 
Afar to left, among the utter dark, 
Hell rolling o'er his waves of burning fire, 
And thundering through his caverns, empty then, 
As if he preparation made, to act 
The final vengeance of the fiery Lamb. 
And there was heard, coming from out the Pit, 
The hollow wailing of Eternal Death, 
And horrid cry of the Undying Worm. 

The wicked paler turned, and scarce the good 
Their color kept ; but were not long dismayed. 
That moment, in the heavens, how wondrous fair 
The angel of Mercy stood, and, on the bad 
Turning his back, over the ransomed threw 
His bow, bedropped with imagery of love, 
And promises on which their faith reclined. 
Throughout, deep, breathless silence reigned again ; 
And on the circuit of the upper spheres, 
A glorious seraph stood, and cried aloud, 
That every ear of man and devil heard, 
"Him that is filthy, let be filthy still ; 
Him that is holy, let be holy still." 
And, suddenly, another squadron bright, 
Of high archangel glory, stooping, brought 
A marvelous bow, — one base upon the Cross, 
The other on the shoulder of the Bear, [heavens, 
They placed, — from south to north, spanning the 
And on each hand dividing good and bad, — 
Who read, on either side, these burning words, 
Which ran along the arch in living fire, 
And wanted not to be believed in full : 
"As ye have sown, so shall ye reap this day." 

[V. 11. And I saw a great white throne, and 
Him that sat on it, from whose face the earth 
and the heaven fled away, and there was found 
no place for them] — This is the Great White 
Throne, for all others have been insignificant 
compared with it ; have been disgraced by foolish 
kings. But this is the throne of Wisdom. Others 



ANNOTATIONS 



— CHAPTER XX. 



405 



have stained their thrones with blood ; but this is 
the throne of Infinite Purity. Others have 
announced wicked judgments ; but this is the 
throne of Righteousness. All others have been 
transitory, but this is the Great White Throne of 
the Eternal. This will be the only throne in the 
universe at the Retributive Judgment Day, and 
He that sitteth on it is the Lord of lords, and King 
of kings ; and from his face, or presence, the 
earth, symbol of all earthly or political govern- 
ments, shall flee away ; and heaven, the symbol 
of all ecclesiastical governments, fled away, as 
from present or apprehended danger, aud there 
was found no more place for them, because when 
that which is perfect is come, then that which is 
in part shall be done away. 

Now the executive judgment which was com- 
mitted unto the Son of Man, is past ; and the day 
of mortal probation is past, and the mediatorial 
Kingdom of Christ has come to an end, and the 
predicted time has arrived, of which the Apostle 
speaks, when he says: " Then cometh the END, 
when he shall have delivered up the kingdom to 
God, even the Father ; when he shall have put 
down all rule, aud all authority, and power ; for 
he must reign till he hath put all enemies under 
his feet. The last enemy that shall be destroyed 
is Death. And when all things shall be subdued 
unto him, then shall the Son also himself be sub- 
ject unto him, aud put all things under him, that 
God may be all in all." 

[Y. 12. And I saw the dead, small and great, 
stand before God, aud the books were opened ; 
and another book was opened, which is the book 
of life. And the dead were judged out of those 
things which were written in the books, according 
to their works] — At the first resurrection none 
but the righteous arose ; but now all mankind, 
of every age, and character, and clime, and color, 
and condition ; for the Prophet saw the dead, 
small aud great, stand before God ; and the books 
were opened ; the Old Testament, by which the 
Jews will be judged ; and the New Testament, by 
which the Christians will be judged ; and the 
Book of Remembrance, called the Book of Life, 
by which the Heathen shall be judged. 

God of my fathers ! holy, just, and good ! 
My God ! my Father ! my unfailing Hope ! 
Jehovah ! let the incense of thy praise, 
Accepted, burn before thy mercy-seat, 
And in thy presence burn, both day and night. 
Maker ! Preserver ! my Redeemer ! God ! 
Whom have I in the heavens, but Thee alone ? 
On earth, but thee, whom should I praise, whom love ? 
For thou hast brought me hitherto, upheld 
By thy omnipotence ; and from thy grace, 
"Unbought, unmerited, though not unsought — 
The wells of thy salvation have refreshed 
My spirit : watering it, at morn and even ; 
And, by thy Spirit, which thou freely givest 



To whom thou wilt, hast led my venturous song, 

Over the valo and mountain tract, the light 

And shade of man ; into the burning deep 

Descending now, and now circling the mount, 

Where highest sits Divinity enthroned ; 

Rolling along the tide of fluent thought, 

The tide of moral, natural, divine ; 

Gazing on past and present, and again, 

On rapid pinion borne, outstripping Time, 

In long excursion, wandering through the groves 

Unfading, and the endless avenues, 

That shade the landscape of Eternity ; 

And talking there with holy angels met, 

And future men, in glorious vision seen ! 

Nor unrewarded have I watched at night, 

And heard the drowsy sound of neighboring sleep, — 

New thought, new imagery, new scenes of bliss 

And glory, unrehearsed by mortal tongue, 

Which, unrevealed, I, trembling turned and left, 

Bursting at once upon my ravished eye, — 

With joy unspeakable have filled my soul, 

And made my cup run over with delight, 

Though in my face the blasts of adverse winds, 

While boldly circumnavigating man, 

Winds seeming adverse, though perhaps not so, 

Have beat severely ; disregarded beat, 

When I, behind me, heard the voice of God, 

And his propitious Spirit say, " Fear not !' 

God of my fathers ! ever-present God ! 
This offering more inspire, sustain, accept, 
Highest, if numbers answer to the theme ; 
Best answering, if thy Spirit dictate most. 
Jehovah ! breathe upon my soul ; my heart 
Enlarge ; my faith increase ; increase my hope, 
My thoughts exalt; my fancy sanctify, 
And all my passions, that I near thy throne 
May venture, unreproved ; and sing the day 
Which none unholy ought to name, the Day 
Of Judgment ! greatest day, passed or to come ! 
Day ! which, — deny me what thou wilt, deny 
Me home, or friend, or honorable name, — 
Thy mercy grant, I thoroughly prepared, 
With comely garment of redeeming love, 
May meet, and have my Judge for advocate. 

Come, Gracious Influence, Breath of the Lord ! 
And touch me trembling, as thou touched the man, 
Greatly'beloved, when he in vision saw, 
By Ulai's stream, the Ancient sit ; and talked 
With Gabriel, to his prayer swiftly sent, 
At evening sacrifice. Hold my right hand, 
Almighty ! hear me, for I ask through him, 
Whom thou hast heard, whom thou wilt always hear, 
Thy Son, our interceding Great High Priest ! 
Reveal the future, let the years to come 
Pass by, and open my ear to hear the harp, 
The prophet harp, whose wisdom I repeat, 
Interpreting the voice of distant song ; — 
Which thus again resumes the lofty verse, 
Loftiest, if I interpret faithfully 
The holy numbers which my spirit hears. 

Thus came the day, the Harp again begun, 
The day that many thought should never come 
That all the wicked wished should never come, 
That all the righteous had expected long ; 
Day greatly feared, and yet too little feared, 
By him who feared it most ; day laughed at much 
By the profane, the trembling day of all [dreams : 
Who laughed ; day when all shadows passed, all 
When substance, when reality commenced ; 
Last clay of lying, final day of all 



406 



ANNOTATIONS. — CHAPTER XX. 



Deceit, all knavery, all quackish phrase ; 

Ender of all disputing, all mirth 

Ungodly, of all loud and boasting speech ; 

Judge of all judgments, Judge of every judge, 

Adjuster of all causes, rights and wrongs ; 

Day oft appealed to, and appealed to oft 

By those who saw its dawn with saddest heart ; 

Day most magnificent in Fancy's range, 

Whence she returned, confounded, trembling, pale, 

With overmuch of glory faint and blind ; 

Day most important held, prepared for most, 

By every rational, wise, and holy man ; 

Day of eternal gain, for worldly loss ; 

Day of eternal loss, for worldly gain ; 

Great day of terror, vengeance, woe, despair ! 

Bevealer of all secrets, thoughts, desires ; 

Eein-trying, heart-investigating day, 

Which stood between Eternity and Time, 

Reviewed all past, determined all to come, 

And bound all destinies forevermore ; 

Believing day of unbelief; great day, 

Which set in proper light the affairs of earth, 

And justified the Government Divine ; [more ? — 

Great day ! — what can we more ? what should we 

Great triumph day of God's incarnate Son ! 

Great day of glory to the Almighty God ! 

Day ! whence the everlasting years begin 

Their date, new era in eternity, 

And oft referred to in the song of heaven. 

[V. 13. And the sea gave up the dead which 
were in it ; and death and hell delivered up the 
dead which were in them : and they were judged 
every man according to their works] — In the pre- 
vious verse, the Prophet saw the dead, small and 
great, stand before God ; for none will be so 
email as to be forgotten or neglected, and none so 
great, as not to have their characters and works 
made known to an assembled universe, and be 
treated with equal impartiality and justice, with 
the humblest of all the human race. 

In this verse the Prophet proceeds to tell from 
whence the Resurrected millions came, to appear 
before God to be judged and rewarded according 
to their works. The Sea gave up the dead which 
were in it: all the dead who have ever found a 
grave in the deep-drowning waters of our world, 
whether rivers, lakes, seas, or oceans ; whether 
drowned by shipwreck, or thrown overboard after 
dying peacefully by some lingering disease ; or 
cast into the deep by the horrid assassin's hand, 
where it was hoped they should never arise to 
tell the ruinous secret ! But on this long-dread- 
ed day, the murdered one comes up to face the 
dark and stealthy murderer, whose very looks 
leave no lingering doubt that the whole truth, and 
nothing but the truth, is told ! 

And now, also, come up from the bosom of 
the deep sea, the millions who have been slain 
in the service of the Beast, or the False Prophet, 
in naval contests ; and all such as these bear the 
mark of the Beast, and must go to their own 
place, where the Beast and the False Prophet are. 



[And death and hell delivered up the dead 
which were in them] — On this passage I quote 
Dr. Clarke, as I consider what he says is as much 
to the point as any thing I could say. " All 
who died by any kind of disease. — Death is here 
personified, and represented as the keeper of de- 
funct human beings ; probably no more than the 
earth or the grave is meant, as properly belong- 
ing to the empire of death. And Hell or Hades, 
the place of separate spirits. The Sea and Death, 
or the earth, have all the bodies of all human 
beings ; Hades has the spirits. That they may 
be judged, punished, or rewarded, according to 
their works, their bodies and their souls must be 
re-united ; Hades, therefore, gives up the spirits, 
and the Sea and the Earth give up the bodies. 

[And they were judged every man according to 
their works] — It will matter not how orthodox a 
man's faith has been, on this day, if his works 
have not been right ; for his works, which have 
been recorded or daguerreotyped in the book of 
God's remembrance, called also the Book of Life, 
will blaze forth as in characters of living light, to 
tell all he has done, whether it be good or whether 
itbeevil; and, therefore, everyman shall be judged 
and rewarded according to their works. Too lazy 
to learn, and too slothful to teach, and too selfish 
to help, is the character of many whose faith is 
most orthodox, to whom the Judge will finally 
say : " Depart from me, thou wicked and slothful 
servant!" 

Sobriety is the very first requisite, to a suitable 
preparation for the transactions of this awful day. 
A man must be sober to think rightly, and he 
must think rightly, to believe correctly ; and man 
must believe correctly in the premises, if not in 
detail, in order to act correctly; "therefore the 
grace of God, that bringeth salvation to all men, 
hath appeared, teaching us, that denying ungod- 
liness and worldly lusts, we should live soberly, 
righteously, and Godly, in this present world ; 
looking for that blessed Hope, and the glorious 
appearing of the great God, and our Saviour Jesus 
Christ, who gave himself for us, that he might 
redeem us from all iniquity, and purify unto 
himself a peculiar people, zealous of good works.'''' 
—Titus ii: 11-14. 

That they might stand approved, and rewarded 
every one of them according to their works, at 
the glorious appearing of the great God and our 
Saviour Jesus Christ, when they shall come to 
the Retributive Judgment Day. " Rabbi Jehuda, 
said, all the actions of men, whether good or bad, 
are written in a book, and of all they shall give 
account. In the first day of the new year, the 
Holy Blessed God sits, that he may judge the 
world : and all men, without exception, give an 
account of themselves : and the books of the liv- 



ANNOTATIONS.— CHAPTER XX. 



407 



ing and the dead are opened. How careful should 
men be to shun vice, and to act uprightly before 
the holy blessed God ; seeing there are so many 
angels which go throughout the earth, to see the 
works of men, testify of them, and write them in 
abook." These books are evidently to be under- 
stood as the symbols of the account, and the 
order, and the time of the good and evil actions 
of men. 

[V. 14. And death and hell were cast into the 
lake of fire. This is the second death] — Death 
and hell are put metaphorically, for the cause of 
death and hell ; and they are here personified, as in 
the previous verse, and are represented as cast into 
the lake of fire : as all who have been the willf ul 
cause of death, in any possible way, even by suicide, 
6hall be cast, soul and body, into the lake of fire. 
The soul having been kept by Hades, and the bodies 
by death until this final Retributive Judgment Day. 

Death, the last enemy, is destroyed, according 
to the promise of God ; and the place which was 
necessary for the spirits of men before the final judg- 
ment and. resurrection of the bodies of mankind, 
is now utterly abolished, as it is no longer needed 
in the administration of the Divine government. 
" All dead bodies, and separated souls being 
rejoined, and no more separation of bodies and 
souls to take place, consequently, the existence of 
these things is no longer necessary." 

[This is the second death] — The fi?'st death 
consisted in the separation of the soul from the 
body for a season ; the second death, in the separa- 
tion of body and soul from God forever. The first 
death is that from which there shall be a resurrec- 
tion ; the second death, is that from which there 
can be no recovery. By the first death, the body 
is ruined, destroyed, through time : by the second 
death, body and soul are destroyed, ruined, 
through eternity." — Dr. Clarice. 

It was said of Israel, " O Israel, thou hast de- 
stroyed thyself! " So it may be said of every 
one who meets this solemn, awful, and eternal 
doom : O man ! man, thou hast destroyed thyself! 

[Y. 15. And whosoever was not found writ- 
ten in the book of life was cast into the lake of 
fire] — By the Book of Life, I understand the book 
of reme.mbrance ; which God keeps for the names 
of all the good ; it is the record of the names of all 
the people of God, kept sacredly in his eternal 
memory ; for he is the Resurrection and the Life ; 
and knows the names of every one who is worthy 
of eternal life, to live and reign with him ; and 
therefore he keeps their names registered in his 
book called the Book of Life. Their names are gra- 
ven as it were upon the palms of his hands, and they 
shall be his, in the day he makes up his jewels. 

" Only those who had continued faithful unto 
death were taken to heaven. All whose names 



were not found in the public registers, who either 
were not citizens, or whose names had been erased 
from those registers, because of crimes against 
the state, could claim none of those emoluments, 
or principles, which belong to the citizens ; so 
those who did not belong to the new and spiritual 
Jerusalem, or who had forfeited their rights and 
privileges by sin, and had died in that state, were 
cast into the lake of fire. This is the way in 
which God, at the day of judgment, will proceed 
with sinners and apostates. Reader, see that thy 
name be written in the sacred register ; and, if 
written in, see that it never be blotted outP—Dr. 
A. Clarke. 

And now the wall of hell, the outer wall, 
First gateless then, closed round them ; that which thou 
Hast seen, of fiery adamant, emblazed 
With hideous imagery, above all hope, 
Above all flight of fancy, burning high, 
And guarded evermore, by Justice turned 
To Wrath, that hears, unmoved, the endless groan 
Of these wasting within : and sees, unmoved, 
The endless tear of vain repentance fall. 

Nor ask if these shall ever be redeemed. 
They never shall ! Not God, but their own sin, 
Condemns them. What could be done, as thou hast 
Has been already done ; all has been tried, [heard, 
That wisdom infinite, and boundless grace, 
Working together, could devise ; and all 
Has failed. Why now succeed ? Though God should 
Inviting still, and send his Only Son [stoop, 
To offer grace in hell, the pride, that first 
Refused, would still refuse ; the unbelief, 
Still unbelieving, would deride and mock; 
Nay more, refuse, deride, and mock ; for sin, 
Increasing still, and growing, day and night, 
Into the essence of the soul, become 
All sin, makes what in time seemed probable,— 
Seemed probable, since God invited them, — 
Forever now impossible. Thus they, 
According to the eternal laws which bind 
All creatures, bind the Uncreated One, 
Though we name not the sentence of the Judge, — 
Must daily grow in sin and punishment, 
Made by themselves their necessary lot, 
Unchangeable to all eternity. 

What lot ! what choice ! I sing not, cannot sing. 
Here, highest seraphs tremble on the lyre, 
And make a sudden pause ! — but thou hast seen. 
And here, the bard, a moment, held his hand, 
As one who saw more of that horrid woe 
Than words could utter ; and again resumed. 

Nor yet had vengeance done. The guilty Earth, 
Inanimate, debased, and stained by sin, 
Seat of rebellion, of corruption, long, 
And tainted with mortality throughout, — 
God sentenced next ; and sent the final fires 
Of ruin forth, to burn and to destroy. 
The saints its burning saw, and thou mayst see. 
Look yonder, round the lofty golden walls 
And galleries of New Jerusalem, 
Among the imagery of wonders passed ; 
Look near the southern gate ; look, and behold — 
On spacious canvas, touched with living hues — 
The Conflagration of the ancient earth, 
The handiwork of high archangel, drawu 



408 



ANNOTATIONS. — CHAPTER XX. 



From memory of what lie saw, that day. 
See ! how the mountains, how the valleys burn ; 
The Andes burn, the Alps, the Apennines, 
Taurus and Atlas ; all the islands burn ; 
The Ocean burns, and rolls his waves of flame. 
See how the lightnings, barbed, red with wrath, 
Sent from the quiver of Omnipotence, 
Cross and recross the fiery gloom, and burn 
Into the center ! — burn without, within, 
And help the native fires, which God awoke, 
And kindled with the fury of his wrath. 
As inly troubled, now she seems to shake; 
The flames, dividing, now a moment, fall ; 
And now, in one conglomerated mass, 
Rising, they glow on high, prodigious blaze ! 
Then fall and sink again, as if, within, 
The fuel burned to ashes, was consumed. 
So burned the Earth upon that dreadful day, 
Yet not to full annihilation burned. 
The essential particles of dust remained, 
Purged by the final, sanctifying fires, 
From all corruption ; from all stain of sin, 
Done there by man or devil, purified. 
The essential particles remained, of which 
God built the world again, renewed, improved, 
With fertile vale, and wood of fertile bough ; 
And streams of milk and honey, flowing song ; 
And mountains cinctured with perpetual green ; 
In clime and season fruitful, as at first, 
When Adam woke, unfallen, in Paradise. 
And God, from out the fount of native light, 
A handful took of beams, and clad the sun 
Again in glory ; and sent forth the moon 
To borrow thence her wonted rays, and lead 
Her stars, the virgin daughters of the sky. 
And God revived the winds, revived the tides ; 
And touching her from his Almighty hand, 
With force centrifugal, she onward ran, 
Coursing her wonted path, to stop no more. 
Delightful scene of new inhabitants ! 
As thou, this morn, in passing hither, saw'st. 

Thus done, the glorious Judgo, turning to right, 
With countenance of love unspeakable, 
Beheld the righteous, and approved them thus : 
" Ye blessed of my Father, come, ye just, 
Enter the joy eternal of your Lord ; 
Receive your crowns, ascend, and sit with me, 
At God's right hand, in glory evermore ! " 

Thus said the Omnipotent, Incarnate God ; 
And waited not the homage of the crowns, 
Already thrown before him ; nor the loud 



Amen of universal, holy praise ; 
But turned the living chariot of fire, 
And swifter now, — as joyful to declare 
This day's proceedings in his Father's court, 

And to present the number of his sons 

Before the Throne, — ascended up to heaven. 

And all his saints, and all his angel bands, 

As, glorious, they on high ascended, sung 

Glory to God and to the Lamb ! — they sung 

Messiah, fairer than the sons of men, 

And altogether lovely. Grace is poured 

Into thy lips, above all measure poured, 

And therefore God hath blessed thee evermore. 

Gird, gird thy sword upon thy thigh, thou 

Most Mighty ! with thy glory ride ; with all 

Thy majesty, ride prosperously, because 

Of meekness, truth, and righteousness. Thy throne, 

God, forever and forever stands ; 

The scepter of thy kingdom still is right ; 

Therefore hath God, thy God anointed thee 

With oil of gladness and perfumes of myrrh, 

Out of the ivory palaces, above 

Thy fellows, crowned the Prince of endless peace ! 
Thus sung they God, their Saviour ; and themselves 

Prepared complete to enter now, with Christ, 

Their living Head, into the Holy Place. 

Behold ! the daughter of the King, the bride, 

All glorious within, the bride adorned, 

Comely in 'broidery of gold ! behold, 

She comes, appareled royally, in robes 

Of perfect righteousness, fair as the sun, 

With all her virgins, her companions fair, — 

Into the Palace of the King she comes, 

She comes to dwell forevermore ! Awake, 
Eternal harps ! awake, awake, and sing ! — 
The Lord, the Lord, our God Almighty, reigns ! 

Thus the Messiah, with the hosts of bliss, 
Entered the gates of heaven, unquestioned now. 
Which closed behind them to go out no more ; 
And stood, accepted in his Father's sight , 
Before the glorious everlasting Throne, 
Presenting all his saints ; not one was lost, 
Of all that he in Covenant received ; 
And, having given the kingdom up, he sat, 
Where now he sits and reigns, on the right hand 
Of glory ; and our God is all in all ! 

Thus have I sung beyond thy first request, 
Rolling my numbers o'er the track of man, 
The world at dawn, at mid-day and decline ; 
Time gone, the righteous saved, the wicked damned, 
And God's eternal government approved. 



I 



410 THE VOICE OF 

REVELATION. 

CHAPTER XXI. 

1 A new heaven and a new earth. 10 The heavenly 
Jerusalem, with a full description thereof. 23 She 
needeth no sun, the glory of God is her light. 24 The 
kings of the earth bring their riches unto her. 

1. And I saw a new heaven and a new earth : 
for the first heaven and the first earth were 
passed away ; and there was no more sea. 

2. And I John saw the holy city, new Jeru- 
salem, coming down from God out of heaven, 
prepared as a bride adorned for her husband. 

3. And I heard a great voice out of heaven, 
saying, Behold, the tabernacle of God is with 
men, and he will dwell with them, and they 
shall be his people, and God himself shall be 
with them, and be their God. 

4. And God shall wipe away all tears from 
their eyes ; and there shall be no more death, 
neither sorrow, nor crying, neither shall there 
be any more pain: for the former things are 
passed away. 

5. And he that sat upon the throne said, Be- 
hold, I make all things new. And he said unto 
me, Write : for these words are true and faith- 
ful. 

6. And he said unto me, It is done. I am 
Alpha and Omega, the beginning and the end. 
I will give unto him that is athirst of the foun- 
tain of the water of life freely. 

7. He that overcometh shall inherit all things ; 
and I will be his God, and he shall be my son. 

8. But the fearful, and unbelieving, and the 
abominable, and murderers, and whoremongers, 
and sorcerers, and idolaters, and all liars, shall 
have their part in the lake which burnetii with 
fire and brimstone : which is the second death. 

9. And there came unto me one of the seven 
angels, which had the seven vials full of the 
seven last plagues, and talked with me, saying, 
Come hither, I will show thee the bride, the 
Lamb's wife. 

10. And he carried me away in the spirit to 
a great and high mountain, and showed me that 
great city, the holy Jerusalem, descending out of 
heaven from God, 

11. Having the glory of God : and her light 
was like unto a stone most precious, even like a 
jasper-stone, clear as crystal ; 

12. And had a wall great and high, and had 



THE PROPHETS. 

COLLATERAL SCRIPTURES. 

(V. 1.) For, behold, I create new heavens, 
and a new earth : and the former shall not be 
remembered, or come into mind. But be you 
glad and rejoice forever in thai which I create: 
for, behold, I create Jerusalem a rejoicing, and 
her people a joy. And I will rejoice in Jerusa- 
lem, and joy in my people : and the voice of 
weeping shall be no more heard in her, nor the 
voice of crying. There shall be no more thence 
an infant of days, nor an old man that hath not 
filled his days : for the child shall die a hundred 
years old ; but the sinner, being a hundred years 
old, shall be accursed. And they shall build 
houses, and inhabit them ; and they shall plant 
vineyards, and eat the fruit of them. — Isa. lxv : 
17-21. 

And they shall bring all your brethren for 
an offering unto the Lord, out of all nations, 
upon horses, and in chariots, and in litters, and 
upon mules, and upon swift beasts, to my holy 
mountain Jerusalem, saith the Lord, as the 
children of Israel bring an offering in a clean 
vessel into the house of the Lord. And I will 
also take of them for priests, and for Levites, 
saith the Lord. For as the new heavens and 
the new earth, which I will make, shall remain 
before me, saith the Lord, so shall your seed 
and your name remain. And it shall come to 
pass, that from one new moon to another, and 
from one sabbath to another, shall all flesh come 
to worship before me, saith the Lord. And they 
shall go forth, and look upon the carcasses of the 
men that have transgressed against me ; for their 
worm shall not die, neither shall their fire be 
quenched ; and they shall be an abhorring unto 
all flesh.— Isa. lxvi : 20-24. 

(V. 2.) Awake, awake ; put on thy strength, 
Zion; put on thy beautiful garments, Jeru- 
salem, the holy city : for henceforth there shall 
no more come unto thee the uncircumcised and 
the unclean. Shake thyself from the dust; 
arise and sit down, Jerusalem ; loose thyself 
from the bands of thy neck, captive daughter 
of Zion. — Isa. lii : 1-2. 

But the heavens and the earth, which are 
now, by the same Word are kept in store, re- 
served unto fire against the day of judgment 
and perdition of ungodly men. But, beloved, 
be not ignorant of this one thing, that one day 



THE VOICE OP 

COLLATERAL SCRirTURES. 

is with the Lord as a thousand years, and a 
thousand years, as one day. The Lord is not 
slack concerning his promise, as some men 
count slackness ; but is long-suffering to us- 
ward, not willing that any should perish, but 
that all should come to repentance. But the 
day of the Lord will come as a thief in the 
night ; in the which the heavens shall pass away 
with a great noise, and the elements shall melt 
with fervent heat, the earth also and the works 
that are therein shall be burned up. /Seeing 
then that all these things shall be dissolved, 
what manner of persons ought ye to be in all 
holy conversation and godliness, Looking for 
and hasting unto the coming of the day of God, 
wherein the heavens being on fire shall be dis- 
solved, and the elements shall melt with fervent 
heat ? Nevertheless we, according to his prom- 
ise, look for new heavens and a new earth, 
wherein dwelleth righteousness. Wherefore, be- 
loved, seeing that ye look for such things, be 
diligent that ye may be found of him in peace, 
without spot, and blameless. And account that 
the long-suffering of our Lord is salvation ; even 
as our beloved brother Paul also according to 
the wisdom given unto him hath written unto 
you : As also in all his epistles, speaking in 
them of these things ; in which are some things 
hard to be understood, which they that are un- 
learned and unstable wrest, as they do also the 
other Scriptures, unto their own destruction. 
Ye therefore, beloved, seeing ye know these 
things before, beware lest ye also, being led 
away with the error of the wicked, fall from 
your own Steadfastness. But grow in grace, 
and in the knowledge of our Lord and Saviour 
Jesus Christ. To him be glory both now and 
forever. Amen. — 2 Pet. hi : 8-18. 

By faith Abraham, when he was called to go 
out into a place which he should after receive 
for an inheritance, obeyed ; and he went out, 
not knowing whither he went. Bv faith he so- 
journed in the land of promise, as in a strange 
country, dwelling in tabernacles with Isaac and 
Jacob, the heirs with him of the same promise : 
For he looked for a city which hath foundations, 
whose builder and maker is God. — Heb. xi: 
8-10. 

Sing, barren, thou that didst not bear; 



THE PEOPIIETS. ±\\ 

COLLATERAL 8CRII>TURES. 

break forth into singing, and cry aloud, thou 
that didst not travail with child : for more are 
the children of the desolate than the children of 
the married wife, saith the Lord. Enlarge the 
place of thy tent, and let them stretch forth the 
curtains of thine habitations : spare not, lengthen 
thy cords, and strengthen thy stakes ; For thou 
shalt break forth on the right hand and on the 
left ; and thy seed shall inherit the Gentiles, and 
make the desolate cities to be inhabited. Fear 
not ; for thou shalt not be ashamed : neither be 
thou confounded ; for thou shalt forget the 
shame of thy youth, and shalt not remember 
the reproach of thy widowhood any more. For 
thy Maker is thine husband ; the Lord of hosts 
is his name ; and thy Redeemer the Holy One 
of Israel ; The God of the whole earth shall he 
be called. For the Lord hath called thee as a 
woman forsaken and grieved in spirit, and a wife 
of youth, when thou wast refused, saith thy God. 
For a small moment have I forsaken thee ; but 
with greater mercies will I gather thee. In a 
little wrath I hid my face from thee for a mo- 
ment ; but with everlasting kindness will I have 
mercy on thee, saith the Lord thy Redeemer. 
For this is as the waters of Noah unto me : for 
as I have sworn that the waters of Noah should 
no more go over the earth ; so have I sworn that 
I would not be wroth with thee, nor rebuke thee. 
For the mountains shall depart, and the hills be 
removed ; but my kindness shall not depart from 
thee, neither shall the covenant of my peace be 
removed, saith the Lord that hath mercy on 
thee. — Isa. liv : 1-10. 

(V. 3.) And I will make them one nation 
in the land upon the mountains of Israel ; and 
one king shall be king to them all : and they 
shall no more be two nations, neither shall they 
be divided into two kingdoms any more at all : 
Neither shall they defile themselves any more 
with their idols, nor with their detestable things, 
nor with any of their transgressions : but I will 
save them out of all their dwelling-places wherein 
they have sinned, and I will cleanse them : so 
shall they be my people, and I will be their 
God.— Ezek. xxxvii : 22-23. 

Hearken, daughter, and consider, and in- 
cline thine ear; forget also thine own people, 
and thy fathers house; So shall the King 



412 



THE VOICE OP THE PEOPHETS. 



REVELATION. 

• 

twelve gates, and at the gates twelve angels, and 
names written thereon, which are the names of 
the twelve tribes of the children of Israel. 

13. On the east, three gates ; on the north, 
three gates ; on the south, three gates ; and on 
the west, three gates. 

14. And the wall of the city had twelve foun- 
dations, and in them the names of the twelve 
apostles of the Lamb. 

15. And he that talked with me, had a gold- 
en reed to measure the city, and the gates there- 
of, and the wall thereof. 

16. And the city lieth four-square, and the 
length is as large as the breadth : and he meas- 
ured the city with the reed, twelve thousand fur- 
longs. The length, and the breadth, and the 
height of it are equal. 

17. And he measured the wall thereof, an 
hundred and forty and four cubits, according to 
the measure of a man, that is, of the angel. 

18. And the building of the wall of it was 
of jasper : and the city was pure gold, like unto 
clear glass. 

19. And the foundations of the wall of the 
city were garnished with all manner of precious 
stones. The first foundation was jasper; the 
second, sapphire ; the third, a chalcedony ; the 
fourth an emerald ; 

20. The fifth sardonyx; sixth, the sardi- 
us ; the seventh, chrysolite ; the eighth, beryl ; 
the ninth a topaz ; the tenth a chrysoprasus ; 
the eleventh, a jacinth ; the twelfth, an amethyst. 

21. And the twelve gates were twelve pearls ; 
every several gate was of one pearl; and the 
street of the city was pure gold, as it were trans- 
parent glass. 

22. And I saw no temple therein : for the 
Lord God Almighty and the Lamb are the tem- 
ple of it. 

23. And the city had no need of the sun, 
neither of the moon, to shine in it : for the glory 
of God did lighten it, and the Lamb is the light 
thereof. 

24. And the nations of them which are saved 
shall walk in the light of it : and the kings 
of the earth do bring their glory and honor 
into it. 

25. And the gates of it shall not be shut at 
all by day : for there shall be no night there. 



COLLATERAL SCRIPTURES. 

greatly desire thy beauty ; for he is thy Lord, 
and worship thou him. And the daughter of 
Tyre shall be there with a gift ; even the rich 
among the people shall entreat thy favor. The 
King's daughter is all glorious within ; her 
clothing is of wrought gold. She shall be 
brought unto the King in raiment of needle- 
work : the virgins her companions that follow 
her shall be brought unto thee. With gladness 
and rejoicing shall they be brought : they shall 
enter into the King's palace. Instead of thy 
fathers shall be thy children, whom thou mayest 
make princes in all the earth. I will make thy 
name to be remembered in all generations; 
therefore shall the people praise thee forever and 
ever.— Ps. xlv: 10-17. 

(V. 3.) Again the word of the Lord of 
hosts came to me, saying, Thus saith the Lord 
of hosts, I was jealous for Zion with great jeal- 
ousy, and I was jealous for her with great fury. 
Thus saith the Lord, I am returned unto Zion, 
and will dwell in the midst of Jerusalem ; and 
Jerusalem shall be called, A city of truth ; and 
the mountain of the Lord of hosts, The holy 
mountain. Thus saith the Lord of hosts, There 
shall yet old men and old women dwell in the 
streets of Jerusalem, and every man with his 
staff in his hand for very age. And the streets 
of the city shall be full of boys and girls play- 
ing in the streets thereof. Thus saith the Lord 
of hosts, If it be marvelous in the eyes of the 
remnant of his people in these days, should it 
also be marvelous in my eyes ? saith the Lord of 
hosts. Thus saith the Lord of hosts, Behold, I 
will save my people from the east country, and 
from the west country ; And I will bring them, 
and they shall dwell in the midst of Jerusalem; 
and they shall be my people, and I will be their 
God in truth and in righteousness. Thus saith 
the Lord of hosts, Let your hands be strong, 
ye that hear in these days these words by the 
mouth of the prophets, which were in the day 
that the foundation of the house of the Lord 
of hosts was laid, that the temple might be 
built. For before these days there was no hire 
for man, nor any hire for beast; neither was 
there any peace to him that went out or came 
in, because of the affliction : for I set all men 
every one against his neighbor. But now I will 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

not be unto the residue of this people as in the 
former days, saith the Lord of hosts. For the 
seed shall be prosperous ; the vine shall give her 
fruit, and the ground shall give her increase, 
and the heavens shall give their dew ; and I will 
cause the remnant of this people to possess all 
these things. And it shall come to pass, that as 
ye were a curse among the heathen, house of 
Judah, and house of Israel : so will I save you, 
and ye shall be a blessing. — Zech. viii : 1-23. 

Ho, every one that thirsteth, come ye to the 
waters, and he that hath no money ; come ye, 
buy, and eat ; yea, come, buy wine and milk 
without money and without price. Wherefore 
do ye spend money for that which is not bread ? 
and your labor for that which satisfieth not? 
Hearken diligently unto me, and eat ye that 
which is good, and let your soul delight itself in 
fatness. Incline your ear, and come unto me : 
hear, and your soul shall live ; and I will make 
an everlasting covenant with you, even the sure 
mercies of David. Behold, I have given him 
for a witness to the people, a leader and com- 
mander to the people. Behold, thou shalt call 
a nation that thou knowest not, and nations that 
knew not thee shall run unto thee, because of 
the Lord thy God, and for the Holy One of 
Israel ; for he hath glorified thee. Seek ye the 
Lord while he may be found, call ye upon him 
while he is near: Let the wicked forsake his 
way, and the unrighteous man his thoughts : and 
let him return unto the Lord, and he will have 
mercy upon him ; and to our God, for he will 
abundantly pardon. For my thoughts are not 
your thoughts, neither are your ways my ways, 
saith the Lord. For as the heavens are higher 
than the earth, so are my ways higher than 
your ways, and my thoughts than your thoughts. 
—Isa.lv: 1-9. 

In the last day, that great day of the feast, 
Jesus stood and cried, saying, If any man thirst, 
let him come unto me, and drink. He that be- 
lieveth on me, as the Scripture hath said, out of 
his belly shall flow rivers of living water. (But 
this spake he of the Spirit, which they that be- 
lieve on him should receive : for the Holy Ghost 
was not yet given; because that Jesus was not 
yet glorified.) Many of the people therefore, 
when they heard this saying, said, Of a truth, 



THE PROPHETS. 4^3 

COLLATERAL SCRirTURE8. 

this is the Prophet. Others said, This is the 
Christ. But some said, Shall Christ come out 
of Galilee ? Hath not the Scripture said, That 
Christ cometh of the seed of David, and out of 
the town of Bethlehem, where David was ! So 
there was a division among the people because 
of him : And some of them would have taken 
him ; but no man laid hands on him. Then 
came the officers to the chief priests and Phar- 
isees ; and they said unto them, Why have ye 
not brought him ? The officers answered, Never 
man spake like this man. Then answered them 
the Pharisees, Are ye also deceived? Have 
any of the rulers, or of the Pharisees believed 
on him ? But this people, who knoweth not the 
law, are cursed. — Jno. xxxvii : 37-49. 

(V. 6.) When therefore the Lord knew how 
the Pharisees had heard that Jesus made and 
baptized more disciples than John (though Jesus 
himself baptized not, but his disciples), He left 
Judea, and departed again into Galilee. And 
he must needs go through Samaria. Then com- 
eth he to a city of Samaria, which is called Sy- 
char, near to the parcel of ground that Jacob 
gave to his son Joseph. Now Jacob's well was 
there. Jesus therefore being wearied with his 
journey, sat thus on the well ; and it was about 
the sixth hour. There cometh a woman of Sa- 
maria to draw water. Jesus saith unto her, Give 
me to drink. (For his disciples were gone away 
unto the city to buy meat.) Then saith the wo- 
man of Samaria unto him, How is it that thou, 
being a Jew, askest drink of me, which am a 
woman of Samaria ? (for the Jews have no deal- 
ings with the Samaritans). Jesus answered and 
said unto her, If thou knewest the gift of God, 
and who it is that saith to thee, Give me to 
drink ; thou wouldst have asked of him, and he 
would have given thee living water. The woman 
saith unto him, Sir, thou hast nothing to draw 
with, and the well is deep : from whence then hast 
thou that living water ? Art thou greater than 
our father Jacob, which gave us the well, and 
drank thereof himself, and his children, and his 
cattle ? Jesus answered and said unto her, Who- 
soever drinketh of this water shall thirst again : 
But whosoever drinketh of the water that I shall 
give him, shall never thirst : but the water that 
I shall give him shall be in him a well of water 



414 



THE VOICE OF THE PROPHETS. 



REVELATION. 



2G. And they shall bring the glory and honor 
of the nations into it. 

27. And there shall in no wise enter into it 
any thing that defileth, neither whatsoever work- 
eth abomination, or maketh a lie : but they which 
are written in the Lamb's book of life. 



COLLATERAL SCRIPTURES. 



springing up into everlasting life. Tne woman 
saith unto him, Sir, give me this water, that I 
thirst not, neither come hither to draw. Jesus 
saith unto her, Go, call thy husband, and come 
hither. The woman answered and said, I have 
no husband. Jesus said unto her, Thou hast well 
said, I have no husband ; For thou hast had five 
husbands ; and he whom thou now hast is not thy 
husband : in that saidst thou truly. The woman 
saith unto him, Sir, I perceive that thou art a 
prophet. Our fathers worshiped in this moun- 
tain ; and ye say, that in Jerusalem is the place 
where men ought to worship. Jesus saith unto 
her, Woman, believe me, the hour cometh, when 
ye shall neither in this mountain, nor yet at Je- 
rusalem, worship the Father. Ye worship ye 
know not what : we know what we worship ; for 
salvation is of the Jews. But the hour cometh, 
and now is, when the true worshipers shall wor- 
ship the Father in spirit and in truth : for the 
Father seeketh such to worship him. God is a 
spirit : and they that worship him must worship 
him in spirit and in truth. The woman saith 
unto him, I know that Messias cometh, which is 
called Christ ; when he is come, he will tell us 
all things. Jesus saith unto her, I that speak 
unto thee am he. — John iv: 1—26. 

And one of the company said unto him, 
Master, speak to my brother, that he divide the 
inheritance with me. And he said unto him, 
Man, who made me a judge or a divider over 
you ? And he said unto them take heed, and 
beware of covetousness : for a man's life con- 
sisted not in the abundance of the things which 
he possesseth. And he spake a parable unto 
them, saying, The ground of a certain rich man 
brought forth plentifully : And he thought within 
himself, saying, What shall I do, because I have 
no room where to bestow my fruits ? And he 



COLLATERAL SCRIPTURES. 



said, this will I do : I will pull down my barns, 
and build greater ; and there will I bestow all 
my fruits and my goods. And I will say to 
my soul, Soul, thou hast much goods laid up 
for many years ; take thine ease, eat, drink, 
and be merry. But God said unto him, Thou 
fool ! this night thy soul shall be required of 
thee : then whose shall those things be, which 
thou hast provided ? So is he that layeth up 
treasure for himself, and is not rich toward God. 
— Luke xxxii: 13-21. 

Behold, I will send my messenger, and he 
shall prepare the way before me : and the Lord, 
whom ye seek, shall suddenly come to his tem- 
ple, even the messenger of the covenant, whom 
ye delight in : behold, he shall come, saith the 
Lord of hosts. But who may abide the day of 
his coming ? and who shall stand when he ap- 
peareth ? for he is like a refiner's fire, and like 
fuller's soap : And he shall sit as a refiner and 
purifier of silver; and he shall purify the sons 
of Levi, and purge them as gold and silver, 
that they may offer unto the Lord an offering 
in righteousness. Then shall the offerings of 
Judah and Jerusalem be pleasant unto the Lord, 
as in the days of old, and as in former years. 
And I will come near you to judgment ; and I 
will be a swift witness against the sorcerers, and 
against the adulterers, and against false swearers, 
and against those that oppress the hireling in 
his wages, the widow, and the fatherless, and 
turn aside the stranger from his right, and fear 
not me, saith the Lord of hosts. — Mai. iv: 1-5. 

(V. 8.) Better is the poor that walketh in his 
integrity, than he that is perverse in his lips, and 
is a fool. Also that the soul be without know- 
ledge, it is not good ; and he that hasteth with 
his feet sinneth. The foolishness of man per- 
verteth his way : and his heart fretteth against 
the Lord. Wealth maketh many friends ; but 
the poor is separated from his neighbor. A 
false witness shall not be unpunished ; and he 
that speaketh lies shall not escape. Many will 
entreat the favor of the prince ; and every man 
is a friend to him that giveth gifts. All the 
brethren of the poor do hate him ; how much 
more do his friends go far from him ? he pur- 
sueth them with words, yet they are wanting to 
him. He that getteth wisdom loveth his own 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

soul : be that kecpeth understanding shall find 
good. A false witness shall not be unpunished ; 
and he that speaketh lies shall perish. — Prov. 
xix : 1-9. 

(V. 10.) thou afflicted, tossed with tem- 
pest and not comforted, I will lay thy stones with 
fair colors, and lay thy foundations with sapphires, 
and I will make thy windows of agates, and thy 
gates of carbuncles, and all thy borders of pleas- 
ant stones. And all thy children shall be taught 
of the Lord ; and great shall be the peace of thy 
children. In righteousness shalt thou be estab- 
lished : thou shalt be far from oppression : for 
thou shalt not fear; and from terror; for it shall 
not come near thee. Behold, the} r shall surely 
gather together, but not by me : whosoever shall 
gather together against thee shall fall for thy 
sake. Behold, I have created the smith that 
bloweth the coals in the fire, and that bringeth 
forth an instrument for his work ; and I have 
created the waster to destroy. No weapon that 
is formed against thee shall prosper ; and every 
tongue that shall rise against thee in the judg- 
ment thou shall condemn. This is the heritage 
of the servants of the Lord, and their right- 
eousness is of me, saith the Lord. — Isa. liv : 
11-17. 

(V. 11.) All the flocks of Kedar shall be 
gathered together unto thee, the rams of Nebai- 
oth shall minister unto thee : they shall come up 
with acceptance on mine altar, and I will glorify 
the house of my glory. Who are these that fly 
as a cloud, and as the doves to their windows ? 
Surely the isles shall wait for me, and the ships 
of Tarshish first, to bring thy sons from far, 
their silver and their gold with them, unto the 
name of the Lord thy God, and to the Holy 
One of Israel, because he hath glorified thee. 
And the sons of strangers shall build up thy 
walls, and their kings shall minister unto thee : 
for in my wrath I smote thee, but in my favor 
have I had mercy on thee. Therefore thy 
gates shall be open continually : they shall not 
be shut day nor night; that men may bring 
unto thee the forces of the Gentiles, and that 
their kings may be brought. For the nation 
and kingdom that will not serve thee shall perish ; 
yea, those nations shall be utterly wasted. The 
glory of Lebanon shall come unto thee, the fir- 



tiie PRoniETs. 415 

\ 

COLLATERAL 8CRII>TURES. 

tree, the pine-tree, and the box together, to 
beautify the place of my sanctuary ; and I will 
make the place of my feet glorious. The sons 
also of them that afflicted thee shall come bend- 
ing unto thee ; and all they that despised thee 
shall bow down themselves at the soles of thy 
feet ; and they shall call thee, The city of the 
Lord, The Zion of the Holy One of Israel. 
Whereas thou hast been forsaken and hated, so 
that no man went through thee, I will make 
thee an eternal excellency, a joy of many gen- 
erations. Thou shalt also suck the milk of the 
Gentiles, and shalt suck the breasts of kings I and 
thou shalt know that I the Lord am thy Saviour 
and thy Redeemer, the Mighty One of Jacob. 
For brass I will bring gold, and for iron I will 
bring silver, and for wood brass, and for stones 
iron : I will also make thy officers peace, and 
thine exactors righteousness. Violence shall 
no more be heard in thy land, wasting nor de- 
struction within thy borders : but thou shalt call 
thy walls Salvation, and thy gates Praise, The 
sun shall be no more thy light by day ; neither 
for brightness shall the moon give light unto 
thee : but the Lord shall be unto thee an ever- 
lasting light, and thy God thy glory ; Thy sun 
shall no more go down ; neither shall thy moon 
withdraw itself: for the Lord shall be thine 
everlasting light, and the days of thy mourning 
shall be ended. Thy people also shall be all 
righteous : they shall inherit the land forever, 
the branch of my planting, the work of my 
hands, that I may be glorified. A little one 
shall become a thousand, and a small one a 
strong nation : I the Lord will hasten it in his 
time. — Isa. lx : 7-22. 

(V. 12.) And the gates of the city shall be 
after the names of the tribes of Israel : three 
gates northward ; one gate of Reuben, one gate 
of Judah, one gate of Levi. And at the east 
side four thousand and five hundred : and three 
gates; and one gate of Joseph, one gate of Ben- 
jamin, one gate of Dan. And at the south side 
four thousand and five hundred measures : and 
three gates ; one gate of Simeon, one gate of 
Issachar, one gate of Zebulun. At the west side 
four thousand and five hundred, ivith their three 
gates ; one gate of Gad, one gate of Asher, one 
gate of Naphtali. — Ezek. xlviii: 31-34. 



416 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

(V. 14.) For through him we both have 
access by one Spirit unto the Father. Now 
therefore ye are no more strangers and foreign- 
ers, but fellow-citizens with the saints, and of 
the household of God ; And are built upon the 
foundation of the apostles and prophets, Jesus 
Christ himself being the chief corner-stone; In 
whom all the building, fitly framed together, 
groweth unto a holy temple in the Lord : In 
whom ye also are builded together for an habita- 
tion of God through the Spirit. — Eph. ii : 18-22. 

In the meantime, when there were gathered 
together an innumerable multitude of people, 
insomuch that they trode one upon another, 
he began to say unto his disciples first of all, 
Beware ye of the leaven of the Pharisees, which 
is hypocrisy. For there is nothing covered 
that shall not be revealed; neither hid, that 
shall not be known. Therefore whatsoever ye 
have spoken in darkness shall be heard in the 
light; and that which ye have spoken in the 
ear, in closets, shall be proclaimed upon the 
house-tops. And I say unto you, my friends, 
Be not afraid of them that kill the body, and 
after that have no more that they can do. But 
I will forewarn you whom you shall fear : Fear 
him which, after he hath killed, hath power to 
cast into hell; yea, I say unto you, Fear him. 
Are not five sparrows sold for two farthings ? 
and not one of them is forgotten before God : 
But even the very hairs of your head are all 
numbered. Fear not, therefore : ye are of more 
value than many sparrows. Also I say unto 
you, Whosoever shall confess me before men, 
him shall the Son of man also confess before the 
angels of God ; But he that denieth me before 
men, shall be denied before the angels of God. 
And whosoever shall speak a word against the 
Son of man, it shall be forgiven him : but unto 
him that blasphemeth against the Holy Ghost, 
it shall not be forgiven. — Luke xii : 1-10. 

(V. 15.) In the five and twentieth year of 
our captivity, in the beginning of the year, in the 
tenth day of the month, in the fourteenth year 
after that the city was smitten, in the self-same 
day the hand of the Lord was upon me, and 
brought me thither. In the visions of God 
brought he me into the land of Israel, and set 
me upon a very high mountain, by which was 



COLLATERAL SCRIPTURES. 

as the frame of a city on the south. And he 
brought me thither, and, behold, there was a 
man, whose appearance was like the appearance 
of brass, with a line of flax in his hand, and a 
measuring-reed ; and he stood in the gate. And 
the man said unto me, Son of man, behold with 
thine eyes, and hear with thine ears, and set thy 
heart upon all that I shall show thee ; for to the 
intent that I might show them unto thee art 
thou brought hither : declare all that thou seest 
to the house of Israel. — Ezek. xl: 1-4. 

(V. 19.) Fear not; for thou shalt not be 
ashamed : neither be thou confounded ; for thou 
shalt not be put to shame : for thou shalt forget 
the shame of thy youth, and shalt not remember 
the reproach of thy widow-hood any more. For 
thy Maker is thy husband ; The Lord of hosts 
is his name ; and thy Redeemer, the Holy One 
of Israel ; The God of the whole earth shall he be 
called. For the Lord hath called thee as a wo- 
man forsaken and grieved in spirit, and a wife 
of youth, when thou wast refused, saith thy God. 
For a small moment have I forsaken thee ; but 
with great mercies will I gather thee. In a 
little wrath I hid my face from thee for a mo- 
ment ; but with everlasting kindness will I have 
mercy on thee, saith the Lord thy Redeemer. 
For this is as the waters of Noah unto me : for 
as. I have sworn that the waters of Noah should 
no more go over the earth ; so have I sworn that 
I would not be wroth with thee, nor rebuke thee. 
For the mountains shall depart, and the hills 
be removed ; but my kindness shall not depart 
from thee, neither shall the covenant of my peace 
be removed, saith the Lord that hath mercy on 
thee. thou afflicted, tossed with tempest, and 
not comforted, behold, I will lay thy stones with 
fair colors, and lay thy foundations with sap- 
phires. And I will make thy windows of agates, 
and thy gates of carbuncles, and all thy borders 
of pleasant stones. And all thy children shall be 
taught of the Lord ; and great shall le the peace 
of thy children. In righteousness shalt thou be 
established : thou shalt be far from oppression ; 
for thou shalt not fear : and from terror ; for it 
shall not come near thee. — Isa. liv: 4-14. 

(V. 23.) Whereas thou hast been forsaken 
and hated, so that no man went through thee, I 
will make thee an eternal excellency, a joy of 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

many generations. Thou shalt also suck the 
milk of the Gentiles, and shalt suck the breasts 
of kings ; and thou shalt know that I the Lord 
am thy Saviour and thy Redeemer, the Mighty 
One of Jacob. For brass I will bring gold, and 
for iron I will bring silver, and for wood brass, 
and for stones iron : I will also make thy officers 
peace, and thine exactors righteousness. Violence 
shall no more be heard in thy land, wasting nor 
destruction within thy borders : but thou shalt 
call thy walls Salvation, and thy gates Praise. 
The sun shall be no more thy light by day ; 
neither for brightness shall the moon give light 
unto thee : but the Lord shall be unto thee an 
everlasting light, and thy God thy glory ; Thy 
sun shall no more go down ; neither shall thy 
moon withdraw itself: for the Lord shall be 
thine everlasting light, and the days of thy 
mourning shall be ended. Thy people also shall 
be all righteous : they shall inherit the land for- 
ever, the branch of my planting, the work of 
my hands, that I may be glorified. A little one 
shall become a thousand, and a small one a 
strong nation : I the Lord will hasten it in his 
time. — Isa. lx: 15-22. 

(V. 24.) I have trodden the wine-press alone, 
and of the people there ivas none with me : for 
I will tread them in my anger, and trample them 
in my fury ; and their blood shall be sprinkled 
upon my garments, and I will stain all my rai- 
ment. For the day of vengeance is in mine 
heart, and the year of my redeemed is come. 
And I looked, and there ivas none to help ; and 
I wondered that there was none to uphold ; 
therefore mine own arm brought salvation unto 
me ; and my fury, it upheld me. And I will 
tread down the people in mine anger, and make 
them drunk in my fury, and I will bring down 
their strength to the earth. I will mention the 
loving-kindness of the Lord, and the praises of 
the Lord, according to all that the Lord hath 
bestowed on us, and the great goodness towards 
the house of Israel, which he hath bestowed on 
them according to his mercies, and according to 
the multitude of his loving-kindnesses. For he 
said, Surely they are my people, children that 
will not lie : so he was their Saviour. In all 
their afflictions he was afflicted, and the angel 
of his presence saved them : in his love and in 
53 



THE PROPHETS. q.yj 

COLLATERAL SCRIPTURES. 

his pity he redeemed them : and he bare them, 
and carried them all the days of old. But they 
rebelled, and vexed his holy Spirit : therefore 
he was turned to be their enemy, and he fought 
against them. Then he remembered the days 
of old, Moses and his people, saying, Where is he 
that brought them up out of the sea with the 
shepherd of his flock ? Where is he that put 
his holy Spirit within him? That led them 
by the right hand of Moses with his glori- 
ous arm, dividing the water before them, to 
make himself an everlasting name ? That led 
them through the deep, as an horse in the 
wilderness, that they should not stumble ? As 
a beast goeth down into the valley, the Spirit of 
the Lord caused him to rest, so didst thou lead 
thy people to make thyself a glorious name. — 
Isa. Ixiii : 3-14. 

Give the king thy judgments, God, and 
thy righteousness unto the king's son. He 
shall judge thy people with righteousness, and 
thy poor with judgment. The mountains shall 
bring peace to the people, and the little hills, 
by righteousness. He shall judge the poor 
of the people, he shall save the children of 
the needy, and shall break in pieces the op- 
pressor. They shall fear thee as long as the 
sun and moon endure, throughout all genera- 
tions. He shall come down like rain upon the 
mown grass ; as showers that water the earth. 
In his days shall the righteous flourish ; and 
abundance of peace so long as the moon endur- 
eth. He shall have dominion also from sea to 
sea, and from the river unto the ends of the 
earth. They that dwell in the wilderness shall 
bow before him ; and his enemies shall lick the 
dust. The kings of Tarshish and of the isles 
shall bring presents : the kings of Sheba and 
Seba shall offer gifts. Yea, all kings shall fall 
down before him ; all nations shall serve him. 
For he shall deliver the needy when he crieth ; 
the poor also, and him that hath no helper. 
He shaU spare the poor and needy, and shall 
save the souls of the needy. He shall redeem 
their soul from deceit and violence : and precious 
shall their blood be in his sight. And he shall 
live, and to him shall be given of the gold of 
Sheba ; prayer also shall be made for him con- 
tinually \ and daily shall he be praised. There 



418 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

shall be a handful of corn in the earth upon the 
top of the mountains ; the fruit thereof shall shake 
like Lebanon : and they of the city shall flourish 
like grass of the earth. His name shall endure 
forever : his name shall be continued as long as 
the sun ; and men shall be blessed in him : all 
nations shall call him blessed. Blessed be the 
Lord God, the God of Israel, who only doeth won- 
drous things. And blessed be his glorious name 
forever : and let the whole earth be filled with his 
glory. Amen, and amen. — Ps. lxxii: 1-19. 

(V. 25.) And they of Ephraim shall be like 
a mighty man, and their heart shall rejoice as 
through wine: yea, their children shall see it 
and be glad; their heart shall rejoice in the 
Lord. I will hiss for them, and gather them ; 
for I have redeemed them : and they shall in- 
crease as they have increased. And I will sow 
them among the people : and they shall remem- 
ber me in far countries : and they shall live with 
their children, and turn again. I will bring 
them again also out of the land of Egypt, and 
gather them out of Assyria ; and I will bring 
them into the land of Gilead and Lebanon, and 
place shall not be found for them. And he 
shall pass through the sea with affliction, and 
shall smite the waves in the sea, and all the 
deeps of the river shall dry up ; and the pride 
of Assyria shall be brought down, and the scep- 
ter of Egypt shall depart away. And I will 
strengthen them in the Lord ; and they shall 
walk up and down in his name, saith the Lord. 
— Zech. x : 7-12. 

(V. 27.) And an highway shall be there, 
and a way, and it shall be called, The way of 
holiness ; the unclean shall not pass over it ; but 
it shall be for those : the way-faring men, though 
fools, shall not err therein. No lion shall be 
there, nor any ravenous beast shall go up thereon, 
it shall not be found there : but the redeemed 
shall walk there. And the ransomed of the Lord 
shall return, and come to Zion with songs, and 
everlasting joy upon their heads : they shall ob- 
tain joy and gladness, and sorrow and sighing 
shall flee away. — Isa. xxxv: 8-10. 

Thy sun shall no more go down ; neither shall 
thy moon withdraw itself: for the Lord shall be 
thine everlasting light, and the days of thy 
mourning shall be ended. Thy people also shall 



COLLATERAL SCRIPTURES. 

be all righteousness : they shall inherit the land 
forever, the branch of my planting, the work of 
my hands, that I may be glorified. A little 
one shall become a thousand, and a small one a 
strong nation : I the Lord will hasten it in bis 
time.— Isa. Ix: 20-22. 

So shall ye know that I am the Lord your 
God dwelling in Zion my holy mountain : then 
shall Jerusalem be holy, and there shall no stran- 
gers pass through her any more. And it shall 
come to pass in that day, that the mountains shall 
drop down new wine, and the hills shall flow with 
milk, and all the rivers of Judah shall flow with 
waters, and a fountain shall come forth of the 
house of the Lord, and shall water the valley of 
Shittim. Egypt shall be a desolation, and Edom 
shall be a desolate wilderness, for the violence 
against the children of Judah, because they have 
shed innocent blood in their land. But Judah 
shall dwell forever, and Jerusalem from genera- 
tion to generation. For I will cleanse their blood 
that I have not cleansed : for the Lord dwelleth 
in Zion. — Joel in: 17-21. 

The Son of man shall send forth his angels, 
and they shall gather out of his kingdom all 
things that offend, and them which do iniquity ; 
And shall cast them into a furnace of fire : there 
shall be wailing and gnashing of teeth. Then 
shall the righteous shine forth as the sun, in the 
kingdom of their Father. Who hath ears to 
hear let him hear. — Matt, xiii : 41-43. 

Know ye not that the unrighteous shall not 
inherit the kingdom of God ? be not deceived ; 
neither fornicators, nor idolaters, nor adulterers, 
nor effeminate, nor abusers of themselves with 
mankind, nor thieves, nor covetous, nor drunk- 
ards, nor revilers, nor extortioners, shall inherit 
the kingdom of God. — 1 Cor. vi : 9-10. 

Now the works of the flesh are manifest, 
which are these ; Adultery, fornication, unclean- 
ness, lasciviousness, Idolatry, witchcraft, hatred, 
variance, emulations, wrath, strife, seditions, 
heresies, Envyings, murders, drunkenness, re- 
velings, and such like : of which I tell you 
before, as I have also told you in time past, that 
they which do such things shall not inherit the 
kingdom of God.— Gal. v: 19-21. 

For this ye know, that no whoremonger, nor 
unclean person, nor covetous man, who is an 



THE VOICE OF 

COLLATERAL SCKirTUUES. 

idolater, hath an inheritance in the kingdom of 
Christ and of God. Let no man deceive you 
with vain words : for because of these things 
cometh the wrath of God upon the children of 
disobedience. Be not ye partakers with them. 
For ye were sometime darkness, but now are 
ye light in the Lord ; walk as children of light ; 
(For the fruit of the Spirit is in all goodness and 
righteousnes and truth ;) Proving what is ac- 
ceptable unto the Lord. And have no fellow- 
ship with the unfruitful works of darkness, but 
rather reprove them. For it is a shame even 
to speak of those things which are done of them 
in secret. — Eph. v : 5-12. 

Wherefore, seeing we also are compassed about 
with so great a crowd of witnesses, let us lay 
aside every weight, and the sin which doth so 
easily beset us, and let us run with patience the 
race that is set before us, Looking unto Jesus 
the author and finisher of our faith ; who for 
the joy that was set before him endured the cross, 
despising the shame, and is set down at the right 
hand of the throne of God. For consider him 
that endured such contradiction of sinners against 
himself, lest ye be wearied and faint in your 
minds. Ye have not yet resisted unto blood, 
striving against sin. And ye have forgotten the 
exhortation which speaketh unto you as unto 
children, My son, despise not thou the chastening 
of the Lord, nor faint when thou art rebuked of 
him : For whom the Lord loveth he chasteneth. 



THE TEOPIIETS. 4^9 

COLLATERAL SCRIPTURES. 

and scourgcth every son whom he receiveth. If 
ye endure chastening, God dealeth with you as 
with sons ; for what son is he whom the father 
chasteneth not ? But if ye be without chastise- 
ment, whereof all are partakers, then are ye bas- 
tards, and not sons. Futhermore, we have had 
fathers of flesh which corrected us, and we gave 
them reverence : shall we not much rather be in 
subjection unto the Father of spirits, and live? 
For they verily for a few days chastened us after 
their own pleasure ; but he for our profit, that ive 
might be partakers of his holiness. Now no 
chastening for the present seemeth to be joyous, 
but grievous : nevertheless, afterward it yieldeth 
the peacable fruit of righteousness unto them 
which are excerised thereby. Wherefore lift up 
the hands which hang down, and the feeble 
knees ; And make straight paths for your feet, 
lest that which is lame be turned out of the 
way; but let it rather be healed. Follow 
peace with all men, and holiness, without which 
no man shall see the Lord : Looking diligently, 
lest any man fail of the grace of God; lest 
any root of bitterness springing up trouble you, 
and thereby many be defiled ; Lest there be 
any fornicator, or profane person, as Esau, who 
for one morsel of meat sold his birthright. For 
ye know how that afterward, when he would 
have inherited the blessing, he was rejected : for 
he found no place of repentance, though he 
sought it carefully with tears. — Heb. xii: 1-17. 



ANNOTATIONS. 



CHAPTER XXI. 



[V. 1. And I saw a new heaven and a new earth ; 
for the first heaven and the first earth were passed 
away ; and there was no more sea] — We have 
seen in the previous chapter, that the earth and 
heaven fled before the face of him that sat upon the 
Great "White Throne ; which I understand to sig- 
nify, that all former political governments, and 
ecclesiastical organizations, shall be utterly over- 
thrown and destroyed. 

A new dispensation begins with this new 
Era, and therefore a new ecclesiastical organiza- 
tion is instituted ; called in the text a New Heaven, 
instead of the first heaven, which passed away at 
the commencement of the final judgment. 

[And a new earth] — Which symbolizes a new 
form of government, instead of the first earth, which 
fled before the face of him that sat upon the Great 
White Throne. It fled before his presence like 
a guilty culprit, for its deeds of evil were almost 
innumerable ; and therefore, after the final judg- 
ment, a new earth, or new form of government 
takes its place, and will be in every respect suited 
to the subjects of the King of kings ; for man is still 
the subject of law, and still recognized as a moral 
agent ; and though he is as the angels, yet, like 
them, he is the subject of moral government. 
There will be no Church and State union during 
the eternal ages of this heavenly kingdom ; for 
the Prophet tells us, there loiil be no more sea. 

This state of things will be as different from 
the Millennial Dispensation, as the Millennial was 
from the Gospel dispensation ; or the Gospel from 
the Prophetic dispensation ; or the Prophetic from 
the Mosaic ; or the Mosaic from the Patriarchal ; 
or the Patriarchal from the Adamic dispensation. 
This then is i\\Q seventh dispensation, the Heavenly 
kingdom, for which all the others, by incipent steps, 
were preparing mau for the consummate bliss of 
this eternal state — the everlasting Age ! 

" The ancient Jews believed that God would 
renew the heavens and earth at the end of seven 
thousand years.'''' — Dr. Clarice. See the Scrip- 
tures on which they founded this opinion, in the 
first paragraph of this chapter. 

I close my remarks on this verse, in the words 
of the learned Calmet, and humbly acknowledge 
with him, what perhaps I ought to have acknowl- 
edge before, that such wisdom is too wonderful 
for me. " To pretend to say what is meant by this 
new heaven and new earth, and what are their 
ornaments and qualities, is, in my opinion, the 
greatest of all presumption. In general, these 
(420) 



figures of speech, point out great changes or alter- 
ations in the universe." 

I will here remark, once for all, that as I do not 
pretend to know any more about what is taught 
in the two following chapters, than the learned 
Doctor Clarke, that I shall depend pretty much 
on his interpretations ; and shall take the liberty 
to quote him freely ; and it may be, shall add very 
little of my own, as his views are as correct, in 
my judgment, as any I have met with, after years 
of patient investigation. 

[V. 2. And I, John, saw the holy city, new 
Jerusalem, coming down from God out of heaven, 
prepared as a bride adorned for her husband] — - 
And I, John, the writer of this book, the Prophet 
of the Christian dispensation, and whether the 
beloved Disciple, the Evangelist, and the Apostle, 
or John the Ephesian Presbyter, has long been a 
subject of controversy in the Church. But what 
subject, however plain and obvious, has not at 
some time or other been controverted ? For a 
more satisfactory account of this subject, the 
reader is referred to the remarks, in regard to the 
author of this book, in the first chapter. 

[The Holy City, New Jerusalem] — Jerusalem 
which now is, is in bondage with her children ; 
for as the bond-maid, or slave, can only bring 
forth her children in a state of slavery, and sub- 
ject also to become slaves, so all who are born 
and live under the Mosaic institutions, or a cor- 
rupted Christianity, are born and live in a state 
of bondage ; a bondage to various rites and cere- 
monies, not required by the Gospel ; under the 
obligation to keep the whole ceremonial, as well 
as moral law ; yet, from the severity of the 
requirements, and their frailty, live in a continual 
violation of them, and are consequently exposed 
to the curse which they pronounce against the 
violator. 

But there is a Spiritual Jerusalem, of which 
this is the type ; and this New Jerusalem, the 
Holy City, in which the souls of all the righteous 
are, is free from all bondage and sin. There is 
an earthly Jerusalem, but this earthly Jerusalem 
typifies the heavenly Jerusalem ; the former, with 
all her children, is in bondage; the latter is a 
free city, and all her inhabitants are free also ; 
and this is the New Jerusalem, our Mother. It 
signifies the True Church, free from all earthly 
impurities ; the glorious organization and corpo- 
ration of the heavenly Kingdom ; the grand 
Metropolis of the Universe, and the glorious State 



ANNOTATIONS. — CHAPTER XXI. 



421 



of Liberty, into which all true believers shall be 
brought to live forever. 

[Coming down from God out of heaven] — It is 
a maxim of the Jewish Rabbins, that the Taber- 
nacle, and the Temple, and that Jerusalem itself, 
came down from God out of heaven ; and it is 
true that the pattern of these things did, but it is 
hardly to be credited that this is a reality. 

Rabbi Jeremiah said : " The holy blessed God 
shall renew the world, and rebuild Jerusalem, 
and shall cause it to descend from heaven." 

This revelation seems to be a confirmation of 
the tradition, which was held sacred among the 
ancient pious Jews. It was their opinion that 
there is a Spiritual Tabernacle, a Spiritual Tem- 
ple, and a Spiritual Jerusalem ; and that none of 
these can be destroyed, because they subsist in 
their Spiritual representatives. 

Jerusalem may signify, by metonomy, the in- 
habitants of the heavenly state — the saints, which 
St. John saw descend with the Lord, and which 
he will bring with him. 

[V. 3. And I heard a great voice out of 
Heaven, saying, Behold, The tabernacle of God 
is with men ; and he will dwell with them, and 
they shall be his people, and God himself shall 
be with them, and be their God] — The human 
body is compared, in Scripture, to a Tabernacle, 
and is even called a Tabernacle ; so in this pas- 
sage, the glorified humanity of our Blessed Lord, 
is metaphorically called the Tabernacle of God ; 
because the Divinity dwells in it, as intimately 
as the soul in the human body ; or, perhaps it is 
to siguify, that God will again speak to man, as 
in the days of Moses, face to face, as in the Tab- 
ernacle in the wilderness ; when he was the life, 
light, lawgiver, and salvation of his people. 

The glorified humanity, or Tabernacle of God, 
is now in heaven, and so is the ISTew Jerusalem, 
and the saints of all ages ; but the Lord Jesus, 
here called the Tabernacle of God, will descend 
from heaven, and bring all his saints, the new 
Jerusalem, with him ; and the Tabernacle of God 
will again be on earth with men, and he will 
dwell with them, and they shall be his people, 
and God himself shall be with them, really, visi- 
bly, and personally ; and be their God, intimately, 
gloriously, and eternally. God in the most es- 
pecial manner will dwell among his people, dif- 
fusing his life, and light, and glory, everywhere 
through the universe, to all eternity. 

[V. 4. And God shall wipe away all tears 
from their eyes ; and there shall be no more 
death, neither sorrow, nor crying, neither shall 
there be any more pain : for the former things 
are passed away] — And God shall wipe away all 
tears from their eyes, with his own hand — which 
implies the most tender and parental affection ; 



teaching us, that God does not oniy now pity us, 
as an affectionate father pitieth his children, but 
at the final judgment, will wipe away the tears 
of fear, which will, perhaps, flow from the eyes of 
saints on that day, and will wipe out all cause of 
tears and sorrow ; and this will be evidence to the 
world, that they truly served God, and desired 
his eternal love. 

[And there shall be no more death] — Among 
those who are accounted worthy of this high dis- 
tinction of admittance into the Divine favor; 
neither shall there be any cause, means or instru- 
ments of death, among the glorified millions in. 
the Heavenly Kingdom ; neither will there be any 
separation or alienation of the soul from God ; 
for he who had the power of death, that is, the 
devil, is destroyed ; and therefore, there shall be 
no more death. 

Neither shall there be any more sorrow, nor 
crying on account of the dead. Neither shall 
there be any more pain, of body or mind, among 
these immortal children of God ; for the former 
things are passed away, which caused sorrow 
and crying, pain and death. 

And there shall be no more death, implies 
clearly, what is taught in the previous chapter, 
that all the dead, small and great, stood before 
God : And the sea gave up the dead which were 
in it ; and death and hell delivered up the dead 
which were in them ; and therefore, there was a 
resurrection of all ; and all will be alive, and live 
forever, happy or miserable, according to their 
works, and there shall be no more death — and 
therefore, no more change of condition, or separa- 
tion in the state of existence, either among the 
righteous or the wicked, the happy or the misera- 
ble, Will ever occur throughout eternity. 

[V. 5. And he that sat upon the throne said, 
Behold I make all things new. And he said unto 
me, Write : for these words are true and faithful] 
— Behold I make all things new, is one of the 
sublimest declarations ever uttered in the universe, 
and none but the Infinite Jehovah can achieve 
a work of such stupendous magnitude ! It is a 
work requiring infinite wisdom to plan, and 
omnipotent power to complete ! 

In this very act, in my opinion, is hidden the 
Mystical Key by which to unlock the rich resour- 
ces of the future of this book ! It will be easy to 
build cities of precious stones ; and pave streets 
with gold ; and make a gate of a single pearl ; 
and have seasons of perpetual spring ; and have 
trees bear twelve manner of fruits, and yield 
their fruit every month in the year ; when he 
shall make all things new ! And what is best of 
all, it will all be so : for he said unto me, Write : 
for these words are true and faithful — true as 
to the promise, and will be faithfully done as 



422 



ANNOTATIONS. — CHAPTER XXI. 



promised : therefore write, that it may be known 
and remembered forever ! 

[V. 6. And he said unto me, It is done. I 
am Alpha and Omega, the beginning and the end. 
I will give unto him that is athirst of the fountain 
of the water of life freely] — It is done, signifies 
that it will be done at the appointed time, as prom- 
ised ; for I am Alpha— before all ; and Omega— after 
all ; and able to accomplish all : for nay appliances 
and resources for the purpose of creating all things 
new, are infinite, immense, and immeasurable ! 

[I will give unto him that is athirst of the 
fountain of the water of life freely] — The Jewish 
Rabbins consider the fountain of the world to 
come, as one of the peculiar privileges, and par- 
ticular blessings of the future state. 

" He will show them the excellency of thefowi- 
tain of the future world, that they may accurately 
see and consider ; and say, Woe, to us ! what 
good have we lost ! and our race is cut off from 
the face of the earth ! " 

[V. 7. He that overcometh shall inherit all 
things ; and I will be his God, and he shall be 
rny son] — He that conquers the world, the flesh, 
and the devil, although he may have no inheritance 
in this world, and be despised for his poverty, and 
may feel as an orphan among men : shall have 
an eternal inheritance in the Heavenly Kingdom, — 
shall possess all riches, and shall be adopted into 
the heavenly family, and enjoy the most intimate 
filial relation to God and Christ, and have every 
degree of blessedness which it will be possible 
for an immortal nature to realize ! 

[V. 8. But the fearful, and unbelieving, and 
the abominable, and murderers, and whoremon- 
gers, and sorcerers, and idolaters, and all liars, 
shall have their part in the lake which burneth 
with fire and brimstone; which is the second 
death] — The seven sins, in this text, correspond 
with the seven sins of which the seven churches 
in Asia are accused. There, it is not said what shall 
become of such sinners, only by implication, while 
it was most plainly taught what would be the 
eternal condition of all who overcome these sins 
and continue faithful unto death. 

But here it is taught, in the most unequivocal 
terms, what will be the final and eternal doom of 
all such sinners as continue impenitent and in- 
corrigible unto death. 

[They shall have their portion in the lake which 
burneth with fire and brimstone ; which is the 
second death] — But the fearful, those who feared 
that the promises of God would fail, and therefore 
disbelieved, or lived as if they disbelieved, and 
persevered unto the end in unbelief, such persons, 
in all ages, have been fearful to embrace the 
truth of the Gospel and practice its precepts, for 
fear of persecution, or losing property or life. 



Or if, like the wayside hearers of the Word, 
they received the truth with gladness, yet, in the 
hour of persecution or temptation, they fell away, 
being fearful of losing their property or lives, for 
the sake of Christ and his Gospel. 

1. [The unbelieving] — Those who persevere in 
their infidelity, incredulity, and discredit of Di- 
vine Revelation. 

2. [The abominable] — The word which we thus 
translate signifies those who are polluted with 
abominable lusts ; and therefore hateful and loath- 
some to the whole moral universe ! 

3. [And murderers] — Those who take away the 
life of man in any way, or for any cause, except 
for the murder of another ; and those who hate 
their brother man, are also called murderers ; for 
hate is parent to this crime! 

4. [And whoremongers] — The original word, in 
this place, signifies adulterers, and adulteresses, 
fornicators and whores, prostitutes and rakes of 
every description. Those who commit these sins 
are unbelieving, and fearful that they will not find 
pleasure in the service of God here and hereafter, 
according to his promise ; and therefore they seek 
their happiness in this world, loving and serving 
the creature more than the Creator ! 

5. [Sorcerers] — The word, thus translated, sig- 
nifies those persons who purchase and use drugs, 
filters, fumigations, and such things, by which 
they pretend to produce supernatural effects, 
chiefly by spiritual agency, as the ancient heathens 
did, and the Hindoo Pagans now do ; some people 
say American Spiritualists are no better, and 
they consider modern Spiritualism a revival of 
the same spirit of incantation that existed in the 
days of Balak and Balaam ; and if some good 
people are led away by the spirit and error of the 
wicked, and even some preachers or persons, 
though at first as good as Balaam, if they do not 
turn away from such things, their part will be in 
the lake which burneth with fire and brimstone ; 
which is the second death. 

6. [Idolaters] — Signifies those persons, who offer 
any kind of worship or religious reverence to any 
thing but God ; therefore all image worshipers 
are idolaters, in every sense of the word, and like 
all other sinners are fearful that it is not enough 
to worship the Lord God only ; but they, like 
the heathen Athenians, must reverence and wor- 
ship even the unknown God ; that is, those that 
are not known to be God ; as there is but one 
God revealed to us, and besides him there is no 
Saviour ! 

7. [And all liars] — -" Every one who speaks con- 
trary to the truth, when he knows the truth ; and 
even he who speaks the truth, with the intention 
to deceive : that is, to persuade a person, that a 
thing is different from what it really is, by telling 



ANNOTATIONS.— CHAPTER XXI. 



423 



only a part of the truth, or suppressing some cir- 
cumstance, which would have led the hearer to a 
different and to the true conclusion. All these 
shall have their portion, their share, what belongs 
to them, their right, in the lake which burneth 
with fire and brimstone ) which is the second 
death, from which there is no recovery." 

Now every sinner in the world is a coward, is 
fearful ; and none more so than the liar ; for he 
is fearful that the truth would not serve his pur- 
pose as well as a lie, and therefore he tells it. The 
idolater is fearful that it is not enough to worship 
God orily. The Sorcerer is fearful that the 
wisdom, power, and goodness of the true God is 
not sufficient for him. So of the whoremongers 
or dealers among whores. So of the murderer, 
he is fearful that God will not take vengeance 
on his enemies, and therefore he takes it himself. 

[V. 9. And there came unto me one of the 
seven angels which had the seven vials full of the 
seven last plagues, and talked with me, saying, 
Come hither, I will show thee the bride, the 
Lamb's wife] — By the Bride, the Lamb's wife, is 
evidently to be understood the pure, holy, and 
heavenly Church of God, which is about to be 
brought into a more intimate relation to the Bride- 
groom ; for he has returned from his journey into 
a far country, even unto his Father's house ; and 
as all power is given unto him, in heaven and 
earth, and as he is heir of all things, he brings 
his Father's house of many mansions, the New 
Jerusalem, and his Father's household with him, 
and these are the Bride, and the eternal home of 
the Bride and Bridegroom. 

[V. 10. And he carried me away in the spirit 
to a great and high mountain, and showed me 
that great city, the holy Jerusalem, descending 
out of heaven from God] — St. John was carried 
away in the spirit of Prophecy to a great and high 
mountain ; which in my judgment, signifies that he 
was taken into the glorious and heavenly kingdom, 
which is symbolized by a great and high mountain ; 
and he that carried him away also showed him that 
Great City, not that great city of earth, but that 
majestic, magnificent, splendid, wonderful, and 
glorious City of God, the Metropolis of the Uni- 
verse, the wonderful city of heaven, the holy Jeru- 
salem, descending out of heaven from God, that 
it might be the palace of the King of kings, and 
Lord of lords, on this earth, which is fitted by the 
new creation for the Divine residence. 

[V. 11. Having the glory of God : And her 
light was like unto a stone most precious, even 
like a jasper stone, clear as crystal] — By the 
glory of God, we are to understand that the City 
had nothing in it derogatory to the Divine char- 
acter and attributes. All its citizens were true, 
and faithful, pure and holy, iust and good ; and 



also the City was the personal residence of Im- 
manuel, whose presence was as the sun shining 
in his strength; and the glorified saints were 
shining by reflection of his glory, as the sun, and 
therefore the City had, and has, and will have the 
glory of God, forever and ever. 

" Among the precious stones, there are some, 
even of the same species, more valuable than 
others ; for their value is in proportion to their 
being free from flaws, and of a good water ; that 
is, a uniform brilliant transparency. A crystal 
is perfectly clear ; the oriental jasper is a beauti- 
ful sea green. The stone that is here described, 
is represented as a perfectly transparent jasper, 
being as unclouded as the brightest crystal, and 
consequently the most precious of its species. 
Nothing can be finer than this description ; the 
light of this City is ever intense, equal, and splen- 
did ; but at the same time it is tinged with this 
beautiful green hue, in order to make it agreeable 
to the sight. Nothing is so friendly to the eye as 
green: all other colors fatigue, and, if very in- 
tense, injure the eye." 

The inference to be gathered from all this, is, 
that there will be a perfect adaptation and fitness 
of every thing in the Heavenly Kingdom, for the 
pleasure of its immortal inhabitants. 

[V. 12. And had a wall great and high, and 
had twelve gates, and at the gates twelve angels, 
and names written thereon, which are the names 
of the twelve tribes of the children of Israel] — 
This wall, it would appear, will be an almighty 
protection ; for then shall be fulfilled the word of 
the Lord ; The Lord shall be as a wall of fire and 
brass round about thee, for the Almighty shall be 
thy defense. And had twelve gates, from which 
it appears, that there will be a gate for each one 
of the tribes of Israel : And at the gates, twelve 
angels standing as the porters of the heavenly 
city, to note who go out, or come in ; and on each 
gate, the name of one of the tribes of Israel will 
be written, so that the names of the twelve tribes 
are written on the twelve gates ; and hence it ap- 
pears, that all Israel shall be saved, and restored, 
being gathered out of all lands, to sit down with 
Abraham, Isaac, and Jacob in the kingdom of 
God. 

" In the palace of the world to come there are 
twelve gates, each of which is inscribed with one 
of the twelve tribes, as that of Reuben, Simeon, 
etc., he, therefore, who is of the tribe of Reuben, 
is received into none of the twelve gates but his 
own ; and so of the rest." 

From this tradition, which is confirmed by the 
inspired Revelation of St. John, we learn that the 
nicest order will be observed in the Heavenly 
Kingdom, and that in all the outgoing and incom- 
ing, there will be nothing to annoy the peaceful 



424 



ANNOTATIONS. — C II A P T E E XXI. 



rest of that holy City, and that nothing shall hurt 
or destroy, in all my holy mountain, saith the 
Lord. 

[V. 13. On the east three gates ; on the north 
three gates ; on the south three gates ; and on 
the west three gates] — From the description given 
of this City, it is represented as standing to the 
four cardinal points of the compass, and present- 
ing one side to each of these points, in the order 
above described by the Prophet. It is not by 
faith alone, we shall gain admittance to this four 
square City ; but we must also practice the car- 
dinal virtues, which even the Pagans supposed 
and taught were justice, prudence, temperance, 
and fortitude ; and all who possessed these quali- 
fications, should be admitted into Elysium, and 
the City of Jove. 

But St. Peter, by the Holy Spirit, amplifies and 
confirms this traditional doctrine, and shows that 
it evidently originated from the same fountain of 
truth ; " whereby are given unto us exceeding 
great and precious promises, that by these ye 
might be partakers of the Divine Nature, having 
escaped the corruption that is in the world through 
lust: and besides this, giving all diligence, add 
to your faith virtue, and to virtue knowledge, and 
to knowledge temperance, and to temperance pa- 
tience, and to patience godliness, and to godliness 
brotherly kindness, and to brotherly kindness 
charity ; for if these be in you and abound, they 
make you that ye shall neither be idle, nor un- 
fruitful in the knowledge of our Lord Jesus 
Christ; for so an entrance shall be ministered 
unto you abundantly into the everlasting kingdom 
of our Lord and Saviour Jesus Christ." — 2 Pet. 
i: 4-11. 

[V. 14. And the wall of the city had twelve 
foundations, and in them the names of the twelve 
apostles of the Lamb] — Probably the idea de- 
signed to be conveyed by this affirmation of the 
Prophet, in regard to the foundations of this glo- 
rious City, is, that twelve great stones completed 
its foundations ; and if this be taken literally, as 
the City will be six thousand miles in circum- 
ferance, each of these foundation stones will be 
five hundred miles long ; and that each one will 
serve for a foundation or threshold for each of 
the twelve gates ; and the whole foundation on 
which will be erected the stupendous walls of this 
Eternal City ! 

And on these twelve stones will be inscribed 
the names of the twelve Apostles of the Lamb, to 
intimate that it was by the doctrine of the Apos- 
tles, and no other doctrine, that the children of 
men enter into the visible Church on earth, and 
from thence into the New Jerusalem in the world 
to come. 

. [V. 15. And he that talked with me had a 



golden reed to measure the city, and the gates 
thereof, and the wall thereof] — He had a golden 
measuring rod to measure the City, and all that 
pertains to it. Every thing will be in the nicest 
order, the best materials, and the most stupendous 
and glorious architecture. Think of a single 
stone in the foundation being five hundred miles 
long! God impresses our minds with the great- 
ness, grandeur, and glory of this City, by his 
calling our minds to contemplate the twelve foun- 
dations, or stones composing the foundations, 
which leads the mind to feel that it is a God- 
built City, for none beside him could build it. 

[V. 16. And the city lieth four square, and 
the length is as large as the breadth ; and he 
measured the city with the reed twelve thousand 
furlongs. The length and the breadth and the 
bight of it are equal] — The City lieth four square, 
and consequently all the sides are precisely equal : 
and the length and breadth and hight are equal ; 
which, according to the proverbial language of 
the Apostles' time, implied that the City was 
the City of Perfection. The quadrangular form 
symbolizes its perfection, order, and stability ; 
for the square figure was the emblem of per- 
fection among the Greeks ; therefore, they had 
the proverb, that a square man signified a man 
of unsullied integrity, perfect in all things ; and 
therefore this is the City of Perfection ! 

But I consider that these measurements, of 
length, breadth, and hight, are to be understood 
literally of this City of Perfection. Yet many 
men wonder, like Nicodemus, how these things 
can be, if taken in a literal sense f 

1. It is a City built by the "Wisdom, Power, and 
Goodness of God ; for no other power and wisdom 
would be capable of such grand, glorious, and 
sublime architecture. 

2. It is built of materials taken from the new 
creation, which will suggest to the thoughtful 
mind, that such materials might be very easily 
obtained, after such an event ; when it is easy 
for the Almighty to re-arrange the particles of 
matter of which our globe is composed, and pro- 
duce gold and precious stones, and pearls, of 
any conceivable magnitude and quantity ; or even 
to transpose such materials from the most remote 
regions of the Universe. 

3. For ought we know, there may now be 
worlds which shine with all the brilliancy of stars 
of the first magnitude, whose light we have never 
seen, composed of just such materials, which he 
may transport to earth, for this very purpose! 
And the smaller planets and satellites, which 
belong to our solar system, may be very easily 
brought to enlarge our globe, fill up our valleys, 
and dry up the seas, by him to whom all things 
are possible ! 



/ 



ANNOTATIONS. 



— CHAPTER XXI. 



425 



I will not, like some, limit the Holy One of 
Israel, ami say, " It can not be the bright of the 
build/tigs nor of the walls; for neither houses 
nor walls could be 12,000 furlongs or 1500 miles 
in bright !" 

[V. 17. And he measured the wall thereof, 
an hundred and forty and four cubits, according 
to the measure of a man, that is, of the angel] — 
This measurement of the wall, evidently has re- 
ference to its thickness ; for its length and hight 
were measured in the previous verse ; which, we 
are informed, was equal to 12,000 furlongs or 
1500 miles, every way ; therefore, this measure- 
ment refers to the thickness of the wall, which, 
taking the cubit at its usual length, 18 inches, 
would make the walls 216 feet in thickness; 
or allowing the cubit, from some measurements 
of the Pyramids of Egypt, to be 21 inches, it 
would make the walls 252 feet thick. But still 
this measurement is left in uncertainty to us, from 
the fact that the cubit was not that of a man, yet 
measured in the same way as a man would meas- 
ure a cubit ; from the elbow to the tip of the mid- 
dle finger ; yet the angelic cubit might have varied 
a little ; and therefore we are left in some uncer- 
tainty as to the precise thickness of the wall. 

In all probability, however, the angel, who had 
assumed the human form or body, for the purpose 
of measuring the wall, took the ordinary size of 
man ; and his measuring rod was four cubits, or 
six feet long, which would be equal to his hight, 
and therefore very convenient for the purpose of 
measuring the wall. 

[Y. 18. And the building of the wall of it was 
of jasper : and the city was pure gold, like unto 
clear glass] — " The oriental jasper was exceed- 
ingly hard, and almost indestructible. Pillars 
built of this stone have lasted some thousands of 
years, and appear to have suffered scarcely any 
thing from the tooth of time." The wall of the 
City was built of this material, which implies that 
the City had a beautiful, impregnable, and ever- 
lasting defense. The City, however, by which 
we are to understand the architecture, and eter- 
nal mansions which the wall will inclose, are to 
be of pure gold, like unto clear glass. Does not 
this imply that the things on which worldly- 
minded men have set their affections, and of 
which they have made gods, will be used for the 
most common purposes ? The walls of the City 
are built of jacinth and jasper. Its mansions, 
and they are man} 7 — innumerable, are built of 
pure gold, like unto clear glass ; its floors, and 
pavements of its streets, are to be of the same ma- 
terial ; its doors and gates are all of pearls ; and 
its very foundations are garnished with those 
things which the world most highly prized ; all 
of which teach us the splendor of this City, the 
51 



riches of the world to come, and that the beauty, 
pleasure, and glory of the New Heavens and the 
New Earth, will as far exceed this world, as the 
most valuable things known to man, exceed the 
most common and comparatively worthless. 

And all these materials will be polished to per- 
fection ; and as there will be nothing to hurt nor 
destroy, to sully or to soil, to mar or molest, this 
Holy City will retain its beauty, glory, and bles- 
sedness, for ever and ever. 

Dr. Clarke very judiciously remarks on this 
passage as follows: "This description has been 
most injudiciously applied to heaven. And in 
some public discourses, for the edification and 
comfort of the pious, we hear of heaven with its 
golden walls, golden pavements, gates of pearls, 
etc., not considering that nothing of this descrip. 
tion was ever intended to be literally understood ; 
and that gold and jewels can have no place in the 
spiritual and eternal world. 

" The ancient Jews teach, that when Jerusalem 
and the Temple shall be built, they will all he of 
precious stones, and pearls, and sapphires, and 
with every species of jewels.'''' In our text, this 
tradition is confirmed by the pen of inspiration. 

The same authors divide Paradise into seven 
parts or houses: the third they describe thus: 
The third house is built of gold and pure silver, 
and all kinds of jewels and pearls. It is veiy 
spacious, and in it all kinds of the good things, 
either in heaven or earth, are to be found. All 
kinds of precious things, perfumes, and spiritual 
virtues are there planted. In the midst of it is 
the Tree of Life, the hight of which is five hun- 
dred years: (i. e. it is equal in hight to the jour- 
ney which a man might perform in five hundred 
years,) and under it dwell Abraham, Isaac, and 
Jacob, and the twelve patriarchs, and all that 
came out of Egypt, and died in the wilderness. 
Over this Moses and Aaron preside, and teach 
them the Law, etc. 

" In the same author we find these words : 
' Know that we have a tradition, that when the 
Messiah, with the collected captivity, shall come 
to the land of Israel, in that day the dead in Israel 
shall rise again : and in that day the fiery walls of 
the City of Jerusalem shall descend from heaven ; 
and in that day the temple shall be builded of 
jewels and pearls.' " 

[V. 19. And the foundations of the wall of 
the city were garnished with all manner of pre- 
cious stones. The first foundation was jasper; 
the second, sapphire ; the third, a chalcedony ; 
the fourth, an emerald] — Does not this mean the 
foimdations or thresholds of the gates? The 
gates represented the twelve tribes, (for it was 
through them all Israel came.) ver. 12. And these 
foundations or thresholds, the twelve Apostles, 



426 



ANNOTATIONS.— CHAPTER XXI. 



ver. 14. There was no entrance into the City 
but through the gates : and none through the 
gates but over these thresholds. 

The whole of the Mosaic Dispensation was the 
preparation of the Gospel system : without it the 
Gospel would have no original / and without the 
Gospel it would have no reference nor proper 
object. Every part of the Gospel necessarily sup- 
poses the Law and the Prophets ; they are the 
gates; the Gospel the threshold. Without the 
Gospel, no person could enter through those gates. 

The doctrine of Jesus Christ crucified, and the 
resurrection preached by the Apostles, gives a solid 
foundation to stand on ; and therefore we have 
an entrance into the holiest by the blood of Jesus, 
Heb. x : 19, etc. And in reference to this we are 
said to be built on the Foundation of the Apostles 
and Prophets, (we as Gentile Christians are built 
upon the doctrine of the Apostles, and the Apostles 
are built upon the doctrine of the Prophets,) Jesus 
Christ himself being the chief corner-stone. — Eph. 
ii : 20. 

The first foundation was jasper, a stone very 
hard, some species of which are of a sea-green 
color. 

The second, sapphire ; this is a stone of a fine 
"Slue color, next in hardness to the diamond. 

The third, a chalcedony, a genus of the semi- 
pellucid gems : of which there are four species. 

1. A bluish white / this is the most common 
sort. 

2. The dull milky -veined ; this is of little 
worth. 

3. The brownish black ; the least beautiful of 
all. 

4. The yellov) and red ; the most beautiful, as 
it is the most valuable of all. Hitherto this has 
only been found in the East Indies. 

The fourth, an emerald; this is of a bright 
green color, without any mixture ; and is one of 
the most beautiful of all gems. The true oriental 
emerald is very scarce, and said to be found in 
the kingdom of Cambay. 

[V. 20. The fifth, sardonyx ; the sixth, sar- 
dius ; the seventh, chrysolite ; the eighth, beryl ; 
the ninth, a topaz ; the tenth, a chrysoprasus ; 
the eleventh, a jacinth ; the twelfth, an amethyst] 
— The onyx is an accidental variety of the agate 
kind ; it is of a dark horny color, in which is a 
plate of bluish white, and sometimes red. When 
on one or both sides of the white there happens 
to be, also, a plate of reddish color, the jewelers 
call the stone a sardonyx. 

6. The sardius, sardel, or sardine stone, is a 
precious stone, of a blood red color. 

7. The chrysolite, the gold stone, is of a dusky 
green, with a cast of yellow. It is a species of 
the topaz. 



8. The beyrl, this is a pellucid gem, of a blu- 
ish green color. 

9. The topaz is of a pale dead green, with a 
mixture of yellow. 

10. A chrysoprasus is a variety of the chryso- 
lite, called by some the yellowish green, and 
cloudy topaz. It differs only from the chrysolite, 
in having a bluish hue. 

11. A jacinth, is a precious stone of a dead red 
color, with a mixture of yellow. 

12. The amethyst is generally of a purple or 
violet color, composed of a strong blue, and 
deep red. 

[V. 21. And the twelve gates, were twelve 
pearls ; every several gate was of one pearl ; and 
the streets of the city was pure gold, as it were 
transparent glass] — It would seem as if this pas- 
sage was designed as a confirmation of the an- 
cient tradition among the Jews, who talk much 
of prodigious pearls. I shall give an example. — > 

" When Rabbi Juchanan (John) once taught 
that God would provide jewels, and pearls, thirty 
cubits every way ; ten of which should exceed in 
hight twenty cubits, and should place them in the 
gates of Jerusalem, according to what is said, Isa. 
liv: 12, ' I will make thy windows of agates, and 
thy gates of carbuncles,' one of his disciples ridi- 
culed him, saying, where can such be found, since 
at present, there are none so large as a pigeon's 
egg? Afterward, being at sea in a ship, he saw 
the ministering angels cutting gems and pearls ; 
and he asked them, for what purpose they were 
preparing those ? They answered, to place them 
in the gates of Jerusalem. On his return, he found 
Rabbi Juchanan teaching, as usual; to whom he 
said, explain Master, what I have seen ! He an- 
swered, thou knave, unless thou hadst seen, thou 
wouldst not have believed : wilt thou not receive 
the saying of the wise men ? At that moment 
he fixed his eyes upon him, and he was reduced 
into a heap of bones." 

As I have already intimated, I will not say 
these things cannot be literally understood, be- 
cause there are not now pearls or gems large 
enough for such a purpose. 

[V. 22. And I saw no temple therein : for 
the Lord God Almighty and the Lamb are the 
temple of it] — There will be no need of a Temple, 
for the City will be the personal residence of the 
Lord God Almighty and of the Lamb, of which 
all earthly temples were but the symbols ; there- 
fore, as the substance takes the place of the shadow, 
and the typical temple is displaced by the reality, 
types and shadows will be no longer necessaiy, 
where the Divine presence is everywhere visible, 
and will be the center of attraction to all the hosts 
of heaven, throughout the countless ages of eter- 
nity. 



ANNOTATIONS.— 

[Y. 23. And the city had no need of the sun, 
neither of the moon, to shine in it; for the glory 
of God did lighten it; and the Lamb is the light 
thereof] — The City is put, here, by metonomy, for 
its citizens, which now have no need of the sun, 
the Gospel dispensation and institutions, for I 
conceive that the sun is used metaphorically, in 
this passage, to represent the counsels of the Gos- 
pel. Neither will the citizens of that glorious 
City need the moon, the Jewish dispensation and 
institutions ; for when that which is perfect is 
come, then that which is in part shall be done 
away, and the immortal inhabitants of that world 
Bhall not be compelled to learn by the slow pro- 
cess of this world ; but will know by intuition as 
they are known, and shall see intuitively as they 
are seen. There will be no darkness of error 
there, nor night of sin ; for the glory of God, 
which is above the brightness of the sun, will 
lighten it ; and the Lamb will be the moral, the 
spiritual, the intellectual, and the eternal light 
thereof. 

[V. 2L And the nations of them which are 
saved shall walk in the light of it : and the kings 
of the earth do bring their glory and honor into 
it] — This is a confirmation, and will be a fulfill- 
ment of the promise, that the Gentiles should 
bring their riches, glory, and excellence to the 
temple at Jerusalem, after it should be rebuilt. 

[V. 25. And the gates of it shall not be shut 
at all, by day ; for there shall be no night there] — 
The gates shall not be shut on account of alarm 
or danger ; they will be at all times open to the 
citizens, who shall have free access and admit- 
tance to pass in and out at all times. 

As we have intimated, the glory of God will be 
above the brightness of the sun at all times ; and 
this eternal-present light will shine the sun and 
moon into darkness ; and although there might 
be no change or disorganization in the solar sys- 
tem, yet, from the effulgent light of him who 
clothes himself with light, and ever dwells in 
light, and is the fountain of light, therefore there 
shall be no night there; there can be no night, 
then, in the City of God. 

[V. 26. And they shall bring the glory and 
honor of the nations into it] — Whatever the na- 
tions have considered glorious and honorable, as 
gold, silver, precious stones, pearls, etc., will be 
brought into the service of the glorious City, and 
their most glorious things will be used for the 
most common purposes, as the building of walls 
and paving streets. 

And, moreover, the glory and honor of the na- 
tions, in the sense of the most valuable and useful 
of its inhabitants, will be brought into this heavenly 



CIIAPTER XXI. 427 

City — for good men are the glory and honor of the 
nations ; for they are the noblest work of God on 
earth ; and tiiey, the Holy Trinity, are pledged 
to bring all such to the Holy City ! 

[V. 27. And there shall in nowise enter into 
it any thing that defileth, neither whatsoever 
worketh abomination or maketh a lie : but they 
which are written in the Lamb's book of life] — 
No impurity of any tiling whatever shall in any- 
wise defile this glorious City, or its holy inhabit- 
ants. Neither any impure person, — he who turns 
the grace of God into lasciviousness ; nor a liar, — 
he that holds and propagates false doctrines ; but 
they which are written — the acknowledged, perse- 
vering members of the true Church of Christ, shall 
enter into heaven ; and only those who are saved 
from their sins shall have a place in the Church 
triumphant. 

All Christians are bound, by their baptism, to 
renounce the devil, and all his works — the pomps 
and vanities of this wicked world, and all the 
sinful lusts of the flesh — to keep God's holy word 
and commandments, and to walk in the same all 
the days of their life : this is the generation of 
them that seek thy face, O, God of Jacob ! 
Reader, art thou of this number ? Art thou ex- 
pecting an eternal glory while living in sin ! If 
so, thou wilt be fearfully disappointed. Presum- 
ing on the mercy of God, is as ruinous as despair- 
ing of his grace. Where God gives power both 
to will and to do, the individual should work out 
his salvation with fear and trembling ; and yet 
sing, with the poet, as he journeys on in pilgrim- 
age to the heavenly Jerusalem : 

"Away with our sorrow and fear, 

We soon shall recover our home ; 
The City of saints shall appear, 

The day of eternity come. 
From earth we shall quickly remove, 

And mount to our native abode ; 
The house of our Father above, — 

The palace of angels and God. 

Our mourning is all at an end, 

When, raised by the life-giving Word, 
We see the new City descend, 

Adorned, as a bride, for her Lord ; — 
The City so holy and clean, — 

No sorrow can breathe in the air, — 
■ No gloom of affliction or sin ; 

No shadow of evil is there. 

By Faith we already behold 

That lovely Jerusalem here ; 
Her walls are of jasper and pearl ; 

As crystal her buildings are clear ; 
Immovably founded in grace, 

She stands as she ever hath stood, 
And brightly her Builder displays, 

And shines with the glory of God.'' 



428 



THE VOICE OF THE PROPHETS. 



REVELATION. 

CHAPTER XXII. 

1 The river of the water of life. 2 The tree of life. 
5 The ligM of the city of God is himself. 9 The 
angel will not be worshiped. 18 Nothing may be added 
to the word of God, nor taken therefrom. 

1. And he showed me a pure river of water of 
life, clear as crystal, proceeding out of the throne 
of God and of the Lamb. 

2. In the midst of the street of it, and on either 
side of the river, was there the tree of life, 
which bare twelve manner of fruits, and yielded 
her fruit every month : and the leaves of the 
tree were for the healing of the nations. 

3. And there shall be no more curse : but 
the throne of God and of the Lamb shall be in 
it ; and his servants shall serve him : 

4. And they shall see his face j and his name 
shall leva, their foreheads. 

5. And there shall be no night there ; and 
they need no candle, neither light of the sun ; 
for the Lord God giveth them light : and they 
shall reign for ever and ever. 

6. And he said unto me, These sayings are 
faithful and true. And the Lord God of the 
holy prophets sent his angels to show unto his 
servants the things which must shortly be 
done. 

7. Behold, I come quickly : blessed is he 
that keepeth the sayings of the prophecy of 
this book. 

8. And 1 John saw these things, and heard 
them. And when I had heard and seen, I fell 
down to worship before the feet of the angel 
which showed me these things. 

9. Then saith he unto me, See thou do it not : 
for I am thy fellow-servant, and of thy brethren 
the prophets, and of them which keep the sayings 
of this book : worship God. 

10. And he saith unto me, Seal not the say- 
ings of the prophecy of this book : for the 
time is at hand. 

11. He that is unjust, let him be unjust still : 
and he which is filthy, let him be filthy still : 
and he that is righteous, let him be righteous 
still : and he that is holy, let him be holy 
still. 

12. And behold, I come quickly ; and my 
reward is with me, to give every man according 
as his work shall be. 



COLLATERAL SCRIPTURES. 

(V. 2.) Afterward he brought me again 
unto the door of the house ; and behold, waters 
issued out from under the threshold of the 
house eastward : for the fore-front of the house 
stood toward the east, and the waters came down 
from under, from the right side of the house, at 
the south side of the altar. Then brought he 
me out of the way of the gate northward, and 
led me about the way without unto the outer 
gate by the gate that looketh eastward ; and, 
behold, there ran out waters on the right side. 
And when the man that had the line in his 
hand went forth eastward, he measured a thou- 
sand cubits, and he brought me through the 
waters ; the waters were to the ankles. Again 
he measured a thousand, and brought me through 
the waters ; the waters ivere to the knees. Again 
he measured a thousand, and brought me 
through : the waters were to the loins. After- 
ward he measured a thousand; and it ivas a 
river that I could not pass over : for the waters 
were risen, waters to swim in, a river that could 
not be passed over. And he said unto me, Son 
of man, hast thou seen this ? Then he brought 
me, and caused me return to the brink of the 
river. Now, when I had returned, behold, at 
the bank of the river w ere very many trees on 
the one side and on the other. Then said he 
unto me, These waters issue out toward the east 
country, and go down into the desert, and go 
into the sea ; which leing brought forth into the 
sea, the waters shall be healed. And it shall 
come to pass, that every thing that liveth, which 
moveth, whithersoever the rivers shall come, shall 
live ; and there shall be a very great multitude 
of fish, because these waters shall come thither : 
for they shall be healed ; and every thing shall 
live whither the river cometh. And it shall 
come to pass, that the fishers shall stand upon 
it, from En-gedi even unto En-eglaim ; they 
shall be a place to spread forth nets : their fish 
shall be according to their kinds, as the fish of 
the great sea, exceeding many. But the miry 
places thereof, and the marshes thereof, shall 
not be healed : they shall be given to salt. 
And by the river, upon the bank thereof, on this 
side and on that side, shall grow all trees for 
meat, whose leaf shall not fade, neither shall 
the fruit thereof be consumed: it shall bring 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

forth new fruit according to his months, because 
their waters they issued out of the sanctuary ; 
and the fruit thereof shall be for meat, and the 
leaf thereof for medicine. — Ezek. xlvii: 1-12. 

(V. 3.) And his feet shall stand in that day 
upon the mount of Olives, which is before Jeru- 
salem on the east; and the mount of Olives 
shall cleave in the midst thereof toward the east 
and toward the west, and there shall be a very 
great valley : and half the mountain shall re- 
move toward the north, and half of it toward 
the south. And ye shall flee to the valley of 
the mountains ; for the valley of the mountains 
shall reach unto Azal : yea, ye shall flee, like as 
ye fled from before the earthquake in the days 
of Uzziah, king of Judah ; and the Lord my 
God shall come, and all the saints with thee. 
And it shall come to pass in that day, that the 
light shall not be clear, nor dark. But it shall 
be one day, which shall be known to the Lord, 
not day, nor night ; but it shall come to pass, 
that at evening time it shall be light. And it 
shall be in that day, that living waters shall go 
out from Jerusalem; half of them toward the 
former sea, and half of them toward the hinder 
sea ; in summer and winter shall it be. And 
the Lord shall be king over all the earth : in 
that day shall there be one Lord, and his name 
one. AH the land shall be turned as a plain, 
from Geba to Rimmon, south of Jerusalem : and 
it shall be lifted up, and inhabited in her place, 
from Benjamin's gate unto the place of the first 
gate, unto the corner gate, and f rom the tower 
of Hananeel unto the king's wine-presses. And 
men shall dwell in it, and there shall be no more 
utter destruction ; but Jerusalem shall be safely 
inhabited. — Zech xiv: 1-11. 

(V. 5.) Thy mercy, Lord, is in the 
heavens : and thy faithfulness reacheth unto the 
clouds. Thy righteousness is like the great 
mountains ; thy judgments are a great deep : 
Lord, thou preservest man and beast. How ex- 
cellent is thy loving kindness, God ! therefore 
the children of men put their trust under the 
shadow of thy wings. They shall be abund- 
antly satisfied with the fatness of thy house; 
and thou shalt make them drink of the river 
of thy pleasures. For with thee is the fountain 
of lile : in thy light shall we see light. Oh 



THE PROPHETS. 429 

COLLATERAL SCRIPTURES. 

continue thy loving kindness unto them that 
know thee ; and thy righteousness to the upright 
in heart. Let not the foot of pride come against 
me, and let not the hand of the wicked remove 
me. There are the workers of iniquity fallen : 
they are cast down, and shall not be able to rise. 
— Ps. xxxvi : 5-12. 

Therefore, as by the offense of one judgment 
came upon all men to condemnation ; even so 
by the righteousness of one the free gift came 
upon all men unto justification of life. For as 
by one man's disobedience many were made 
sinners, so by the obedience of one shall many 
be made righteous. Moreover, the law entered, 
that the offense might abound. But where sin 
abounded, grace did much more abound : That 
as sin hath reigned unto death, even so might 
grace reign, through righteousness unto eternal 
life, by Jesus Christ our Lord. — Rom. v : 18-21. 

Wisdom crieth without; she uttereth her 
voice in the streets; She crieth in the chief 
place of her concourse, in the openings of the 
gates : in the city she uttereth her voice, say- 
ing, How long, ye simple ones, will ye love sim- 
plicity, and the scorners delight in their scorn- 
ing, and fools hate knowledge ? Turn you at 
my reproof; behold, I will pour out my Spirit 
unto you, I will make known my words unto 
you. Because I have called, and ye refused ; I 
have stretched out my hand, and no man regard- 
ed ; But ye have set at nought all my counsel, 
and would none of my reproof; I also will 
laugh at your calamity ; I will mock when your 
fear cometh. When your fear cometh as deso- 
lation, and your destruction cometh as a whirl- 
wind; when distress and anguish cometh upon 
you ; then shall they call upon me, but I will 
not answer ; they shall seek me early, but they 
shall not find me : For that they hated knowl- 
edge, and did not choose the fear of the Lord : 
They would none of my counsel ; they despised 
all my reproof : Therefore shall they eat of the 
fruit of their own way, and be filled with their 
own devices. For the turning away of the 
simple shall slay them, and the prosperity of 
fools shall destroy them. But whoso hearken- 
eth unto me shall dwell safely, and shall be quiet 
from fear of evil. — Prov. i : 20-33. 

(V. 11.) And at midnight there was a 



430 



THE VOICE OF THE PROPHETS. 



REVELATION. 

13. I am Alpha and Omega, the beginning 
and the end, the first and the last. 

14. Blessed are they that do his command- 
ments, that they may have right to the tree of 
life, and may enter in through the gates into the 
city. 

15. For without are dogs and sorcerers, and 
whoremongers, and murderers, and idolaters, 
and whosoever loveth and maketh a lie. 

16. I Jesus have sent mine angel to testify 
unto you these things in the churches. I am 
the root and the offspring of David, and the 
bright and morning-star. 

17. And the Spirit and the bride say, Come. 
And let him that heareth say, Come. And let 
him that is athirst come. And whosoever will, 
let him take of the water of life freely. 

18. For I testify unto every man that 
heareth the words of the prophecy of this book, 
If any man shall add unto these things, God 
shall add unto him the plagues that are written 
in this book. 

19. And if any man shall take away from 
the words of the book of this prophecy, God 
shall take away his part out of the book of life, 
and out of the holy city, and from the things 
which are written in this book. 

20. He which testifieth these things saith, 
Surely I come quickly : Amen. Even so, 
come, Lord Jesus. 

21. The grace of our Lord Jesus Christ be 
with you all. Amen. 



COLLATERAL SCRIPTURES. 

cry made, Behold, the bridegroom cometh : go 
ye out to meet him. Then all those virgins 
arose, and trimmed their lamps. And the fool- 
ish said unto the wise, Give us of your oil ; for 
our lamps are gone out. But the wise answered, 
saying, Not so ; lest there be not enough for us 
and you : but go ye rather to them that sell, and 
buy for yourselves. And while they went to 
buy, the bridegroom came ; and they that were 
ready went in with him to the marriage : and 
the door was shut. Afterward came also the 
other virgins, saying, Lord, lord, open to us, but 
he answered and said, Verily I say unto you, I 



COLLATERAL SCRIPTURES. 

know you not. Watch, therefore ; for ye know 
neither the day nor the hour wherein the Son of 
man cometh. For the kingdom of heaven is as 
a man traveling into a far country, who called 
his own servants, and delivered unto them his 
goods. And unto one he gave five talents, to 
another two, and to another one ; to every man 
according to his several ability; and straight- 
way took his journey. Then he that had re- 
ceived the five talents went and traded with the 
same, and made them other five talents. And 
likewise he that had received two, he also gained 
other two. But he that had received one went 
and digged in the earth, and hid his lord's 
money. After a long time, the lord of those 
servants coineth and reckoneth with them. 
And so he that had received five talents came 
and brought other five talents, saying, Lord, 
thou deliveredest unto me five talents: behold, 
I have gained beside them five talents more. 
His lord said unto him, Well done thou good 
and faithful servant : thou hast been faithful 
over a few things, I will make thee ruler over 
many things : enter thou into the joy of thy 
lord. He also that had received two talents 
came and said, Lord, thou deliveredest unto me 
two talents : behold, I have gained two other 
talents beside them. His lord said unto him, 
Well done, thou good and faithful servant ; 
thou hast been faithful over a few things, I will 
make thee ruler over many things : enter thou 
into the joy of thy lord. Then he which had 
received the one talent came and said, Lord, I 
knew thee that thou art a hard man, reaping 
where thou hast not sown, and gathering where 
thou hast not strewed : And I was afraid, and 
went and hid thy talent in the earth : lo, there 
thou hast that is thine. His lord answered, and 
said unto him, Thou wicked and slothful serv- 
ant, thou knewest that I reap where I sowed 
not, and gather where I have not strewed : Thou 
oughtest therefore to have put my money to 
the exchangers, and then at my coming I should 
have received mine own with usury. Take 
therefore the talent from him, and give it unto 
him which hath ten talents. For unto every 
one that hath shall be given, and he shall have 
abundance : but from him that hath not shall 
be taken away even that which he hath. And 



THE VOICE OF 

COLLATERAL SCRIPTURES. 

cast ye the unprofitable servant into outer dark- 
ness : there shall be weeping and gnashing of 
teeth. When the Son of man shall come in his 
glory, and all the holy angels with him, then 
shall he sit upon the throne of his glory : And 
before him shall be gathered all nations : and 
he shall separate them one from another, as a 
shepherd divideth his sheep from the goats : and 
he shall set the sheep on his right hand, but the 
goats on the left. Then shall the King say unto 
them on his right hand, Come, ye blessed of 
my Father, inherit the kingdom prepared for 
you from the foundation of the world : For I 
was ahungered, and ye gave me meat : I was 
thirsty, and ye gave me drink : I was a stran- 
ger, and ye took me in : Naked, and ye clothed 
me : I was sick, and ye visited me : I was in 
prison, and ye came unto me. Then shall the 
righteous answer him, saying, Lord, when saw 
we thee ahungered, and fed thee ? or thirsty, 
and gave thee drink ? When saw we thee a 
stranger, and took thee in ? or naked, and 
clothed thee ? Or when saw we thee sick, or in 
prison, and came unto thee ? And the King 
shall answer and say unto them, Verily, I say 
unto you, inasmuch as ye have done it unto one 
of the least of these my brethren, ye have done 
it unto me. Then shall he say also unto them 
on the left hand, Depart from me, ye cursed, into 
' everlasting fire, prepared for the devil and his 
angels : For I was ahungered, and ye gave me 
no meat : I was thirsty, and ye gave me no 
drink : I was a stranger, and ye took me not 
in : naked, and ye clothed me not : sick, and 
in prison, and ye visited me not Then shall 
they also answer him, saying, Lord, when saw we 
thee ahungered, or athirst, or a stranger, or naked, 
or sick, or in prison, and did not minister unto 
thee? Then shall he answer them, saying, 
Verily I say unto you, Inasmuch as ye did it 
not to one of the least of these, ye did it not to 
me. And these shall go away into everlasting 
punishment : but the righteous into life eternal. 
—Matt, xxv : 6-4G. 

But evil men and seducers shall wax worse 
and worse, deceiving, and being deceived. But 
continue thou in the things which thou hast learn- 
ed and hast been assured of, knowing of whom 
thou hast learned them ; And that from a child 



THE PROFHETS. 431 

COLLATERAL SCRIPTURES. 

thou hast known the holy scriptures, which are 
able to make thee wise unto salvation through 
faith which is in Christ Jesus. All scripture is 
given by inspiration of God, and is profitable for 
doctrine, for reproof, for correction, for instruc- 
tion in righteousness ; That the man of God 
may be perfect, thoroughly furnished unto all 
good works. — 2 Tim. iii : 13-17. 

(V. 12.) A day of the trumpet and alarm 
against the fenced cities, and against the high tow- 
ers. And I will bring distress upon men, that 
they shall walk like blind men, because they have 
sinned against the Lord : and their blood shall 
be poured out as dust, and their flesh as the 
dung. Neither their silver nor their gold shall 
be able to deliver them in the day of the Lord's 
wrath ; but the whole land shall be devoured by 
the fire of his jealousy : for he shall make even 
a speedy riddance of all them that dwell in the 
land.— Zeph. i: 1G-18. 

(V. 13.) Thus saith the Lord the King of 
Israel, and his Redeemer the Lord of hosts ; I 
am the first, and I am the last ; and besides me 
there is no God. And who, as I, shall call, and 
shall declare it, and set it in order for me, since 
I appointed the ancient people ? and the things 
that are coming, and shall come, let them show 
unto them. Fear ye not, neither be afraid : have 
not I told thee from that time, and have declared 
it ? ye are even my witnesses. Is there a God 
besides me ? yea there is no God ; I know not 
any. They that make a graven image are all 
of them vanity ; and their delectable things shall 
not profit : and they are their own witnesses ; 
they see not, nor know ; that they may be 
ashamed. Who hath formed a god, or molten 
a graven image that is profitable for nothing ? 
Behold, all his fellows shall be ashamed ; and the 
workmen, they are of men : let them all be 
gathered together, let them stand up ; yet they 
shall fear, and they shall be ashamed together. 
— Isa. iv: 6-11. 

(V. 14.) But rather seek ye the kingdom 
of God ; and all these things shall be added 
unto you. Fear not, little flock ; for it is your 
Father's good pleasure to give you the king- 
dom. Sell that ye have, and give alms ; pro- 
vide yourselves bags which wax not old, a 
treasure in the heavens that faileth not, where 



432 



THE VOICE OF THE PROPHETS. 



COLLATERAL SCRIPTURES. 

no thief approacheth, neither moth corrupteth. 
For where your treasuse is, there will your heart 
be also. Let your loins be girded about, and 
your lights burning ; And ye yourselves like unto 
men that wait for their lord, when he will return 
from the wedding; that, when he cometh and 
knocketh, they may open unto him immediately. 
Blessed are those servants, whom the lord when 
he cometh shall find watching : verily I say 
unto you, that he shall gird himself, and make 
them to sit down to meat, and will come forth 
and serve them. And if he shall come in the 
second watch, or come in the third watch, and 
'find them so, blessed are those servants. And 
this know, that if the goodman of the house had 
known what hour the thief would come, he would 
have watched, and not have his house to be bro- 
ken through. Be ye therefore ready also : for 
the Son of man cometh at an hour when ye 
think not. — Luke xii : 31-40. 

Owe no man any thing, but to love one another: 
for he that loveth another hath fulfilled the law. 
For this, Thou shalt not commit adultery, Thou 
shalt not kill, Thou shalt not steal, Thou shalt 
not bear false witness, Thou shalt not covet; 
and if there he any other commandment, it is 
briefly comprehended in this saying, namely, 
Thou shalt love thy neighbor as thyself. Love 
worketh no ill to his neighbor : therefore love is 
the fulfilling of the law. And that, knowing the 
time, that now it is high time to awake out of 
sleep : for now is our salvation nearer than when 
we believed. The night is far spent, the day is 
at hand ; let us therefore cast off the works of 
darkness, and let us put on the armor of light. 
Let us walk honestly, as in the day ; not in 
rioting and drunkenness, not in chambering and 
wantonness, not in strife and envying. But put 
ye on the Lord Jesus Christ, and make not pro- 
vision for the flesh, to fulfil the lusts thereof. — 
Rom. xiii : 8-14. 

(V. 15.) Beware of dogs, beware of evil 
workers, beware of the concision- For we are 
the circumcision, which worship God in the 
spirit, and rejoice in Christ Jesus, and have no 
confidence in the flesh : Though I might also 
have confidence in the flesh. If any other man 
thinketh that he hath whereof he might trust 
in the flesh, I more : Circumcised the eighth 



COLLATERAL SCRIPTURES. 

day, of the stock of Israel, of the tribe of Ben- 
jamin, a Hebrew of the Hebrews ; as touching 
the law, a Pharisee; Concerning zeal, perse- 
cuting the church ; touching the righteousness 
which is in the law, blameless. But what things 
were gain to me, those I counted loss for Christ 
Yea, doubtless, and I count all things but loss 
for the excellency of the knowledge of Christ 
Jesus my Lord: for whom I have suffered the 
loss of all things, and do count them but dung, 
that I may win Christ. And be found in him, 
not having mine own righteousness, which is of 
the law, but that which is through the faith of 
Christ, the righteousness which is of God by faith : 
That I may know him, and the power of his resur- 
rection, and the fellowship of his sufferings, being 
made conformable unto his death; If by any 
means I might attain unto the resurrection of 
the dead. Not as though I had already attained, 
either were already perfect : but I follow after, 
if that I may apprehend that for which also I 
am apprehended of Christ Jesus. Brethren, I 
count not myself to have apprehended : but 
this one thing / do, forgetting those things 
which are behind, and reaching forth unto those 
things which are before, I press toward the 
mark for the prize of the high calling of God in 
Christ Jesus. Let us therefore, as many as be 
perfect, be thus minded ; and if in any thing 
ye be otherwise minded, God shall reveal even 
this unto you. — Phil, iii : 2—15. 

(V. 17.) The word that Isaiah the son of 
Amoz saw concerning Judah and Jerusalem. 
And it shall come to pass in the last days, that 
the mountain of the Lord's house shall be es- 
tablished in the top of the mountains, and shall 
be exalted above the hills; and all nations shall 
flow unto it. And many people shall go and 
say, Come ye, and let us go up to the mountain 
of the Lord, to the house of the God of Jacob ; 
and he will teach us of his ways, and we will 
walk in his paths : for out of Zion shall go forth 
the law, and the word of the Lord from Jerusa- 
lem. And he shall judge among nations, and 
shall rebuke many people ; and they shall beat 
their swords into plowshares, and their spears 
into pruning-hooks : nation shall not lift up 
sword against nation, neither shall they learn 
war any more. house of Jacob, come ye, and 



TIIE yOICE OF 

COLLATERAL SCRIPTURES. 

let us walk in the light of the Loud. Therefore 
thou hast forsaken thy people, the house of 
Jacob, because they be replenished from the east, 
and arc soothsayers like the Philistines, and 
they please themselves in the children of stran- 
gers. Their land also is full of silver and gold, 
neither is there any end of their treasures ; their 
land is also full of horses, neither is there any 
end of their chariots. — Isa. ii : 1-7. 

Blessed are the meek : for they shall inherit 
the earth. Blessed are they which do hunger 
and thirst after righteousness : for they shall be 
filled.— Matt, v : 5-6. 

(V. 18.) Who hath ascended up into heaven, 
or descended ? who hath gathered the wind in 
his fists ? who hath bound the waters in a gar- 
ment ? who hath established all the ends of the 
earth ? what is his name, and what is his son's 
name, if thou canst tell ? Every word of God 
is pure ; he is a shield unto them that put their 
trust in him. Add thou not unto his words, 
lest he reprove thee, and thou be found a liar. 
Two things have I required of thee ; deny me 
them not before I die : Remove far from me 
vanity and lies; give me neither poverty nor 
riches ; feed me with food convenient for me ; 
Lest I be full, and deny thee, and say, Who is 
the Lord ? or lest I be poor, and steal, and take 
the name of my God in vain. — Prov. xxx : 
4-9. 

And it shall be said in that day, Lo, this is 
our God ; we have waited for him, and he will 
save us : this is the Lord ; we have waited for 
him, we will be glad and rejoice in his salvation. 
For in this mountain shall the hand of the Lord 
rest, and Moab shall be trodden down under him, 
even as straw is trodden down for the dunghill. 
And he shall spread forth his hands in the 
midst of them, as he that swimmeth spreadeth 
forth his hands to swim ; and he shall bring 
down their pride together with the spoils of their 
hands. And the fortress of the high fort of thy 
walls shall he bring down, lay low, and bring to 
the ground, even to the dust. — Isa. xxv : 9-12. 

In that day shall this song be sung in the land 
of Judah ; We have a strong city : salvation will 
God appoint for walls and bulwarks. — Isaiah 
xxvi: 1. 

Now the Lord of peace himself give you peace 
55 



THE FROTH ETS. 433 

COLLATERAL SCRIPTURES. 

always by all means. The Lord be with you all. 
The salutation of Paul with mine own hand, 
which is the token in every epistle : so I write. 
The grace of our Lord Jesus Christ be with you 
all. Amen.— 2 Thess. hi: 16-18. 

And I commanded the Levites, that they 
should cleanse themselves, and that they should 
come and keep the gates, to sanctify' the sab- 
bath-day. Remember me, my God, concern- 
ing this also, and spare me according to the 
greatness of thy mercy. — Neh. xii : 22. 

And they set the priests in their divisions, and 
the Levites in their courses, for the service of God, 
which is at Jerusalem ; as it is written in the 
book of Moses. And the children of the captiv- 
ity kept the passover upon the fourteenth day of 
the first month. For the priests and the Levites 
were purified together, all of them were pure, 
and killed the passover for all the children of the 
captivity, and for their brethren the priests, and 
for themselves. And the children of Israel, 
which were come again out of captivity, and all 
such as had separated themselves unto them 
from the filthiness of the heathen of the land, 
to seek the Lord God of Israel, did eat, And kept 
the feast of unleavened bread seven days with 
joy : for the Lord had made them joyful, and 
turned the heart of the king of Assyria unto 
them, to strengthen their hands in the work of 
the house of God, the God of Israel. — Ezra vi : 
18-22. 

Only be thou strong and very courageous, 
that thou mayest observe to do according to all 
the law which Moses my servant commanded 
thee : turn not from it to the right hand or to 
the left, that thou mayest prosper whithersoever 
thou goest. — Joshua i : 7. 

(V. 1 9.) Remember now thy Creator in the 
days of thy youth, while the evil days come not, 
nor the years draw nigh, when thou shalt say, I 
have no pleasure in them; While the sun, or 
the light, or the moon, or the stars, be not 
darkened ; nor the clouds return after the rain : 
In the day when the keepers of the house shall 
tremble, and the strong men shall bow them- 
selves, and the grinders cease because they are 
few, and those that look out of the windows be 
darkened ; And the doors shall be shut in the 
streets, when the sound of the grinding is low ; 



THE VOICE OF THE PROPHETS. 



m 

COLLATERAL SCRIPTURES. 

and he shall rise up at the voice of the bird ; 
and all the daughters of music shall be brought 
low : Also when they shall be afraid of that 
which is high, and fears shall be in the way, and 
the almond-tree shall flourish, and the grass- 
hopper shall be a burden, and desire shall fail ; 
because man goeth to his long home, and the 
mourners go about the streets : Or ever the sil- 
ver cord be loosed, or the golden bowl be bro- 
ken, or the pitcher be broken at the fountain, 
or the wheel broken at the cistern : Then shall 
the dust return to the earth as it was ; and the 
spirit shall return unto God who gave it. Van- 
ity of vanities, saith the Preacher ; all is vanity. 
And, moreover, because the Preacher was wise, 
he still taught the people knowledge ; yea, he 
gave good heed, and sought out, and set in 
order, many proverbs. The Preacher sought to 
find out acceptable words : and that ivhich was 
written was upright, even words of truth. The 
words of the wise are as goads, and as nails 
fastened by the masters of assemblies, which are 
given from one shepherd. And further, by 



COLLATERAL SCRIPTURES. 

these, my son, be admonished : of making many 
books there is no end; and much study is a 
weariness of the flesh. Let us hear the conclu- 
sion of the whole matter ; Fear God, and keep 
his commandments : for this is the whole duty 
of man. For God shall bring every work into 
judgment, with every secret thing, whether it 
be good, or whether it be evil. — Eccl. xii: 
1-14. 

This book of the law shall not depart out of 
thy mouth ; but thou shalt meditate therein day 
and night, that thou may est observe to do ac- 
cording to all that is written therein : for then 
thou shalt make thy wa}' prosperous, and then 
thou shalt have good success. Have not I 
commanded thee? Be strong and of a good 
courage : be not afraid, neither be thou dis- 
mayed ; for the Lord thy God is with thee 
whithersoever thou goest. — Josh, i : 8-9. 

He which testifieth these things saith, Surely 
I come quickly ; Amen. Even so, come, Lord 
Jesus. The grace of our Lord Jesus Christ be 
with you all. Amen. — Rev. xxii: 20-21. 



ANNOTATIONS. 



CHAPTER XXII. 



[V. 1. And he showed me a pure river of 
water of life, clear as crystal, proceeding out of 
the throne of God and of the Lamb] — This River, 
which rolls its pure, pearly waves through the 
Eternal City of God, which has been described in 
the previous chapter, shall be the source of eter- 
nal life and happiness to all who drink its ever- 
flowing crystal waters. And, unlike the turbid 
streams of time, it is pure in all its course, and 
may signify the incessant communications of hap- 
piness proceeding from God. Like Ezekiel's 
river in the vision of the Holy Waters, it deepens 
and widens throughout all its length, and richly 
supplies the innumerable citizens of the New Je- 
rusalem, with its life-giving, refreshing, and im- 
mortalizino; virtues. 

This is evidently a reference to the Garden of 
Paradise, and the river by which it was watered ; 
and there is also a reference to the account given 
of it by Ezekiel. 

[V. 2. In the midst of the street of it, and on 
either side of the river, was there the tree of life, 
which bare twelve manner of fruits, and yielded 
her fruit every month : and the leaves of the tree 
were for the healing of the nations] — The words 
Street, River, and Tree of Life, must certainly be 
used by ennallage in this passage ; for, to sup- 
pose the description to be real, and these things 
to be in the singular, would destroy all our ideas 
of order, beauty, harmony, and comfort, in such 
an immense City. 

Therefore, the passage maybe thus paraphrased. 
In the midst of the streets of the City — for the 
City had many streets ; and on both banks of the 
river, for it is that river, the streams whereof 
make glad the City of God ; and, therefore, it is 
divided into many streams, so as to run on both 
sides of the streets, along the walks of the City of 
Life ; and the trees of life were in the midst of the 
streets, and on each side of the streams, which 
flowed gently along from the River of Life ; and 
thus the holy citizens were refreshed and fed with 
these immortalizing waters and fruits, eternally 
fresh from the streams and Trees of Life. 

The vision of these things, as given by the 
Prophet Ezekiel, seems to be an amplification of 
what is presented by St. John, and the one is de- 
signed to explain and confirm the other. 

" And by the river, upon the banks thereof, on 
this side, and on that side, 6hall grow all trees 
for meat, whose leaf shall not fade — it shall bring 
forth new fruit according to his months ; and the 



fruit thereof shall be for meat, and the leaves 
thereof for medicine." 

Twelve manner of fruits, signifies fruit twelve 
times in the year, as is immediately explained, 
yielded her fruit every month. As this was a 
great and spacious City, one fouutain was not 
sufficient to provide water for it; therefore a River 
is mentioned, a great river, by which it was suf- 
ficiently watered, refreshed, perpetually comforted. 

" Some think that by this tree of life the Gospel 
is indicated : the twelve fruits are the twelve 
Apostles; and the leaves are the doctrines by 
which the nations, the Gentiles, are healed of the 
disease of sin. But this seems to be a fanciful 
interpretation." — Dr. Clarke. 

Of all the trees that in Earth's vineyard grew, 
And with their clusters tempted man to pull 
And eat, — one tree, one tree alone, the true 
Celestial manna bore which filled the soul, 
The tree of Holiness — of heavenly seed, 
A native of the skies ; tho' stunted much, 
And dwarfed, by Time's cold, damp, ungenial soil, 
And chilling winds, yet yielded fruit so pure, 
So nourishing and sweet, as on his way, 
Kefreshed the pilgrim ; and begot desire 
Unquenchable to climb the arduous path 
To where her sister's plants in their own clime, 
Around the fount, and by the stream of life, 
Blooming beneath the sun that never sets, — 
Bear fruit of perfect relish fully ripe. 

To plant this tree, uprooted by the fall, 
To earth the Son of God descended, shed 
His precious blood ; and on it evermore, 
From off his living wings the Spirit shook 
The dews of heaven, to nurse and hasten its growth. 
Nor was this care, this infinite expense, 
Not needed to secure the holy plant. 
To root it out, and wither it from earth, 
Hell strove with all its strength, and blew with all 
Its blasts ; and Sin ; with cold consumptive breath, 
Involved it still in clouds of mortal damp. 
Yet did it grow, thus kept, protected thus ; 
And bear the only fruit of true delight ; 
The only fruit worth plucking under heaven. 

But few, alas ! the holy plant could see, 
For heavy mists that sin around it threw 
Perpetually ; and few the sacrifice 
Would make by which alone its clusters stooped, 
And came within the reach of mortal man. 
For this, of him who would approach and eat, 
Was rigorously exacted to the full : — 
To tread and bruise beneath the foot the world 
Entire ; its prides, ambitions, hopes, desires ; 
Its gold, and all its broidered equipage ; 
To loose its loves and friendships from the heart, 
And cast them off ; to shut the ear against 
Its praise, and all its flatteries abhor ; 
And having thus behind him thrown what seemed 

(435) 



436 



ANNOTATIONS. — CHAPTER XXII. 



So good and fair — then must he lowly kneel, 

And with sincerity, in which the Eye 

That slumbers not, nor sleeps, could see no lack, 

This prayer pray : — " Lord God ! thy will be done ; 

Thy holy will, howe'er it cross my own.'' 

Hard labor this for flesh and blood ! too hard 

For most it seemed : so, turning, they the tree 

Derided, as mere bramble, that could bear 

No fruit of special taste ; and so set out 

Upon ten thousand different routes to seek 

"What they had left behind ; to seek what they 

Had lost — for still as something once possessed, 

And lost, true happiness appeared : all thought 

They once were happy ; and even while they smoked 

And panted in the chase — believed themselves 

More miserable to-day than yesterday — 

To-morrow than to-day. When youth complained, 

The ancient sinner shook his hoary head, 

As if he meant to say : stop till you come 

My length, and then you may have cause to sigh. 

At twenty, cried the boy, who now had seen 

Some blemish in his joys : how happily 

Plays yonder child that busks the mimic babe, 

And gathers gentle flowers, and never sighs. 

At forty in the fervor of pursuit, 

For on in disappointment's dreary vale, 

The grave and sage-like man looked back upon 

The stripling youth of plump unseared hope, 

"Who galloped gay and briskly up behind — 

And moaning wished himself eighteen again. 

And he of threescore years and ten, in whose 

Chilled eye, fatigued with gaping after hope, 

Earth's freshest verdure seemed but blasted leaves, — 

Praised childhood, youth and manhood, and denounced 

Old age alone as barren of all joy. 

Decisive proof that men had left behind 

The happiness they sought, and taken a most 

Erroneous path ; since every step they took 

Was deeper mire. Yet did they onward run — 

Pursuing Hope that danced before them still, 

And beckoned them to proceed — and with their hands, 

That shook and trembled piteously with age, 

Grasped at the lying Shade, even till the Earth 

Beneath them broke, and wrapt them in the grave. 

Sometimes, indeed, when Wisdom in their ear 
Whispered, and with its disenchanting wand 
Effectually touched the sorcery of their eyes, 
Directly pointing to the holy Tree, 
Where grew the food they sought, they turned, surprised 
That they had missed so long what now they found. 
As one upon whose mind some new and rare 
Idea glances, and retires as quick, 
Ere memory have time to write it down ; 
Stung with the loss, into a thoughtful cast, 
He throws his face, and rubs his vexed brow ; 
Searches each nook and corner of his soul 
With frequent care ; reflects, and re-reflects, 
And tries to touch relations that may start 
The fugitive again ; and oft is foiled ; 
Till something like a seeming chance, or flight 
Of random fancy, when expected least, 
Calls back the wandered thought — long sought in vain : 
Then does uncommon joy fill all his mind ; 
And still he wonders as he holds it fast, 
What lay so near he could not sooner find : 
So did the man rejoice, when from his eye 
The film of folly fell, and what he day 
And night, and far and near, had idly searched, 
Sprung up before him suddenly displayed ; 
So wondered why he missed the tree so long. 



But, few returned from folly's giddy chas£. 
Few heard the voice of wisdom or obeyed. 
Keen was the search, and various and wide ; 
Without, within, along the flowery vale, 
And up the rugged cliff, and on the top 
Of mountains high, and on the ocean wave. 
Keen was the search, and various and wide, 
And ever and anon a shout was heard ; 
Ho ! here's the tree of life ; come, eat, and live ! 
And round the new discoverer quick they flocked 
In multitudes, and plucked, and with great haste 
Devoured ; and sometimes in the lips 'twas sweet, 
And promised well ; but in the belly, gall. 
Yet after him that cried again : Ho ! here's 
The tree of life ; again they ran, and pulled, 
And chewed again, and found it bitter still. 
From disappointment on to disappointment, 
Year after year, age after age pursued : 
The child, the youth, the hoary-headed man 
Alike pursued, and ne'er grew wise : for it 
Was folly's most peculiar attribute, 
And native act, to make experience void. 

But hastily as pleasures tasted turned 
To loathing and disgust, they need not 
Even such experiment to prove them vain. 
In hope or in possession, Fear, alike, 
Boding disaster, stood. Over the flower 
Of fairest sort that bloomed beneath the sun, 
Protected most, and sheltered from the stoTm, 
The Spectre, like a dark and thunderous cloud, 
Hung dismally, and threatened, before the hand 
Of him that wished, could pull it, to descend, 
And o'er the desert drive its withered leaves ; 
Or being pulled, to blast it unenjoyed, 
While yet he gazed upon its loveliness, 
And just began to drink its fragrance up. 

[V. 3. And there shall be no more curse ; 
but the throne of God and the Lamb shall be in 
it; and his servants shall serve him] — "Instead 
of curse, the best MSS., versions, etc., read cursed 
person. As there shall be no more sinning against 
God, so there shall be no more curse of God upon 
the people ; for they shall all be his servants and 
serve Him. Our first parents came under the 
curse by sinning against their Maker in Paradise. 
These shall never apostatize ; therefore, neither 
they nor the new Earth, nor creatures, nor ele- 
ments, shall be cursed any more." 

Behold'st thou yonder on the crystal sea, 
Beneath the throne of God, an image fair, 
And in its hand a mirror large and bright ! 
•Tis truth, immutable, eternal truth, 
In figure emblematical expressed. 
Before it Virtue stands, and smiling sees, 
Well pleased, in her reflected soul no spot. 
The sons of heaven, archangel, seraph, saint, 
There daily read their own essential worth ; 
And as they read, take place among the just ; 
Or high, or low, each as his value seems. 
There each bis certain interest learns, his true 
Capacity ; and going thence, pursues, 
Unerringly thro' all the tracts of thought, 
As God ordains, best ends by wisest means. 

The Bible held this mirror's place on earth : 
But few would read, or, reading, saw themselves. 



ANNOTATIONS. — CHAPTER XXTI. 



437 



Tho chase was after shadows, phantoms strange, 

That in the twilight walked of Time, and mocked 

The eager hunt, escaping evermore ; 

Yet with so many promises and looks 

Of gentle sort, that he whose amis returned 

Empty a thousand times, still stretched them out, 

And grasping, brought them back again unfilled. 

In rapid outline thou hast heard of man ; 
His death ; his offered life ; that life by most 
Despised ; the Star of God — the Bible, scorned, 
That else to happiness and heaven had led, 
And saved my lyre from narrative of woe. 
Hear now more largely of the ways of Time ; 
The fond pursuits and vanities of men. 

Love God, love truth, love virtue, and bo happy : — 
These were the words first uttered in the ear 
Of every being rational made, and made 
For thought, or word, or deed accountable. 
Most men the first forgot, the second none, 
Whatever path they took, by hill or vale, 
By night or day, the universal wish, 
The aim, and sole intent was happiness : 
But, erring from the heaven-appointed path, 
Strange tracks indeed they took through barren wastes, 
And up the sandy mountain climbing toiled, 
Which pining lay beneath the curse of God, 
And naught produced : yet did the traveler look, 
And point his eye before him greedily, 
As if he saw some verdant spot, where grew 
The heavenly flower, where sprung the well of life, 
Where undisturbed felicity reposed ; 
Though Wisdom's eye no vestige could discern, 
That happiness had ever passed that way. 

Wisdom was right : for still the terms remained 
Unchanged, unchangeable ; the terms on which 
True peace was given to man ; unchanged as God, 
Who, in his own essential nature binds 
Eternally to virtue happiness ; 
Nor lets them part through all his Universe. 

Philosophy, as thou shalt hear, when she 
Shall have her praise — her praise and censure too, 
Did much, refining and exalting man ; 
But could not nurse a single plant that bore 
True happiness. — From age to age she toiled ; 
Shed from her eyes the mist that dimmed them still, 
Looked forth on man ; explored the wild and tame, 
The savage and polite, the sea and land, 
And starry heavens, and then retired far back 
To meditation's silent shady seat ; 
And there sat pale and thoughtfully, and weighed 
With wary, most exact and scrupulous care, 
Man's nature, passions, hopes, propensities, 
Eelations and pursuits, in reason's scale ; 
And searched and weighed, and weighed and searched again, 
And many a fair and goodly volume wrote, 
That seemed well worded too, wherein were found, 
Uncountable receipts, pretending each, 
If carefully attended to, to cure 
Mankind of folly : — to root out the briars 
And thorns, and weeds that choked the growth of joy ; — 
And showing too, in plain and decent phrase, 
Which sounded much like Wisdom's, how to plant, 
To shelter, water, culture, prune, and rear 
The tree of happiness ; and oft their plans 
Were tried ; — but still the fruit was green and sour. 

[V. 4. And they shall see his face ; and his 
name shall be in their foreheads] — This signifies 
that they shall be in his presence, and enjoy what 



is called the beatific version, and they shall give 
the fullest evidence that they belong entirely to 
him ; for his name shall be written on their fore- 
heads, as record evidence that they are the chil- 
dren of God. 

Eternal Spirit ! God of truth ! to whom 
All things seem as they are ; Thou, who of old 
The prophet's eye unsealed, that nightly saw, 
While heavy sleep fell down on other men, 
In holy vision tranced, the future pass 
Before him, and to Judah's harp attuned 
Burdens which made the pagan mountains shake, 
And Zion's cedars bow, — inspire my song ; 
My eye unscale ; rne what is substance teach, 
And shadow what, while I of things to come, 
As past, rehearsing, sing the Course of Time, 
The second birth, and final doom of man. 

The muse, that soft and sickly woos the ear 
Of love, or chanting loud in windy rhyme 
Of fabled hero, raves through gaudyjale 
Not overfraught with sense, I ask not : such 
A strain befits not argument so high. 
Me thought, and phrase severely sifting out 
The whole idea, grant, uttering as 'tis 
The essential truth — time gone, the righteous saved, 
The wicked damned, and providence approved. 

Hold my right hand, Almighty ! and me teach 
To strike the lyre, but seldom struck, to notes 
Harmonious with the morning stars, and pure 
As those by sainted bards and angels sung, 
Which wake the echoes of eternity — 
That fools may hear and tremble, and the wise 
Instructed listen, of ages yet to come. 

Long was the day, so long expected, past 
Of the eternal doom that gave to each 
Of all the human race his due reward. 
The sun — earth's sun, and moon, and stars, had ceased 
To number seasons, days, and months, and years, 
To mortal man : hope was forgotten, and fear ; 
And Time, with all its chance and change, and smiles 
And frequent tears, and deeds of villany, 
Or righteousness — once talked of much, as things 
Of great renown, was now but ill remembered ; 
In dim and shadowy vision of the past, 
Seen far remote, as country, which has left 
The traveler's speedy step, retiring back 
From morn till even ; and long, eternity 
Had rolled his mighty years, and with his years 
Men had grown old : the saints, all home returned 
From pilgrimage, and war, and weeping, long 
Had rested in the bowers of peace, that skirt 
The stream of life ; and long, alas, how long 
To them it seemed, the wicked who refused 
To be redeemed, had wandered in the dark 
Of hell's despair, and drunk the burning cup 
Their sins had filled with everlasting woe. 

Thus far the years had rolled, which none hut God 
Doth number, when two sons, two youthful sons 
Of Paradise, in conversation sweet, 
(For thus the heavenly muse instructs me, wooed 
At midnight hour with offerings sincere 
Of all the heart, poured out in holy prayer,) 
High on the hills of immortality, 
Whence goodliest prospect looks beyond the walls 
Of heaven, walked, casting oft their eye far thro' 
The pure, serene, observant, if returned 
From errand duly finished, any came, 



438 



ANNOTATIONS.— CHAPTER XXII. 



Or any, first in virtue now complete, 

From other worlds arrived, confirmed in good. 

Thus viewing, one they saw, on hasty wing 
Directing towards heaven his course ; and now, 
His flight ascending near the battlements 
And lofty hills on which they walked, approached. 
For round and round, in spacious circuit wide, 
Mountains of tallest stature circumscribe 
The plains of Paradise, whose tops, arrayed 
In uncreated radiance, seem so pure, 
That naught but angel's foot, or saints elect 
Of God, may venture there to walk ; here oft 
The sons of bliss take morn or evening pastime, 
Delighted to behold ten thousand worlds 
Around their suns revolving in the vast 
External space, or listen the harmonies 
That each to other in its motion sings. 
And hence, in middle heaven remote, is seen 
The mount of God in awful glory bright. 
Within, no orb create of moon, or star, 
Or sun gives light ; for God's own countenance, 
Beaming eternally, gives light to all ; 
But farther than these sacred hills his will 
Forbids its flow — too bright for eyes beyond. 
This is the last ascent of Virtue ; here 
All trial ends, and hope ; here perfect joy, 
With perfect righteousness, which to these hights 
Alone can rise, begins, above all fall. 

[V. 5. And there shall be no night there ; 
and they need no candle ; neither light of the 
sun ; for the Lord God giveth them light ; and 
they shall reign forever and ever] — This whole 
scene appears to allude to the rich provisions and 
beauties, and pleasures of the Paradise of our 
first parents ; but this will be an everlasting 
abode, not of the first happy pair alone ; but of 
their innumerable, happy, and immortal posterity ; 
permitted to range eternally through the blissful 
groves of the Paradise of God. 

This said, he waked the golden harp, and thus, 
While on him inspiration breathed, began. 

As from yon everlasting hills, that gird 
Heaven northward, I thy course espied, I judge 
Thou from the arctic regions came ? perhaps 
Thou noticed on thy way a little orb, 
Attended by one moon — her lamp by night ; 
With her fair sisterhood of planets seven, 
Revolving round their central sun ; the third 
In place, in magnitude the fourth ; that orb — 
New made, new named, inhabited anew, 
(Tho' whiles we sons of Adam visit still 
Our native place ; not changed so far but we 
Can trace our ancient walks — the scenery 
Of childhood, youth, and prime, and hoary age — 
But scenery most of suffering and woe,) 
That little orb, in days remote of old, 
When angels yet were young, was made for man, 
And titled Earth — her primal virgin name ; 
Created first so lovely, so adorned, 
With hill, and dale, and lawn, and winding vale ; 
Woodland and stream, and lake, and rolling seas ; 
Green mead, and fruitful tree, and fertile grain, 
And herb and flower : so lovely, so adorned 
With numerous beasts of every kind, with fowl 
Of every wing and every tuneful note ; 



And with all fish that in the multitude 

Of waters swam : so lovely, so adorned, 

So fit a dwelling place for man, that as 

She rose complete at the creating Word, 

The morning stars — the Sons of God, aloud 

Shouted for joy ; and God, beholding, saw 

The fair design, that from eternity 

His mind conceived, accomplished, and, well pleased 

His six days finished work most good pronounced, 

And man declared the sovereign prince of alL 

All else was prone, irrational, and mute, 
And unaccountable, by instinct led : 
But man He made of angel form erect, 
To bold communion with the heavens above, 
And on his soul impressed His image fair, 
His own similitude of holiness, 
Of virtue, truth, and love ; with reason high 
To balance right and wrong, and conscience quick 
To choose or to reject ; with knowledge great, 
Prudence and wisdom, vigilance and strength, 
To guard all force or guile ; and last of all, 
The highest gift of God's abundant grace, 
With perfect, free, unbiassed will. — Thus man 
Was made upright, immortal made, and crowned 
The king of all ; to eat, to drink, to do 
Freely and sovereignly his will entire : 
By one command alone restrained, to prove, 
As was most just, his filial love sincere, 
His loyalty, obedience due, and faith. 
And thus the prohibition ran, expressed, 
As God is wont, in terms of plainest truth. 

Of every tree that in the garden grows 
Thou mayest freely eat ; but of the tree 
That knowledge hath of good and ill, eat not, 
Nor touch ; for in the day thou eatest, thou 
Shalt die. Go, and this one command obey 
Adam, live and be happy, and, with thy Eve, 
Fit consort, multiply and fill the Earth. 

Thus they, the representatives of men, 
Were placed in Eden — choicest spot of earth ; 
With royal honor, and with glory crowned, 
Adam, the Lord of all, majestic walked, 
With godlike countenance sublime, and form 
Of lofty towering strength ; and by his side 
Eve, fair as morning star, with modesty 
Arrayed, with virtue, grace, and perfect love ; 
In holy marriage wed, and eloquent 
Of thought and comely words, to worship God 
And sing his praise — the giver of all good. 
Glad, in each other glad, and glad in hope ; 
Rejoicing in their future happy race. 

[V. 6. And he said unto me, These sayings 
are faithful and true : And the Lord God of the 
holy prophets sent his angel to show unto his serv- 
ants the things which must shortly be done] — 
These sayings, which are contained in this Reve- 
lation, are faithful as to the > fulfillment, and true 
as to the promise ; for just as certainly or truly 
as these sayings, or prophecies have been revealed, 
just so certainly and faithfully shall they be all 
fulfilled. 

44 From this verse to the end of the chapter, is 

recorded the epilogue of this Boole. 

1. The angel affirms the truth of all that had 
been spoken, verse 6-11. 



ANNOTATIONS.— CHAPTER XXII. 



439 



2. Jesus Christ confirms what had been affirm- 
ed, and pledges himself for the fulfillment of the 
prophecies contained in it, verses 12-17. 

3. John cautious his readers against adding or 
diminishing, and concludes with the Apostolical 
Benediction, verses 18-21." — Dr. Clarke. 

[V. 7. Behold ! I come quickly : Blessed is 
he that keepeth the sayings of the prophecy of 
this book.] — There are many sayings in this Book, 
which, if taken literally, would intimate that the 
prophecies delivered in the whole of the Apoca- 
lypse were to be fulfilled in a short time after 
their delivery to St. John, on the Isle of Patmos. 

But I have shown satisfactorily to my own 
mind, and hope the evidence and arguments will 
also be sufficient to satisfy the reader, that the 
words, sayings, and phrases, which are used to 
indicate time or duration, are not to he taken 
literally / hut in a comparative sense, the short- 
est with the longest period ; and the longest with in- 
finite ages ! And therefore, comparatively speak- 
ing, it will be but a short time, until Christ shall 
appear the second time, without sin, unto salva- 
tion ; and hence, in the words of the text, "Be- 
hold ! I come quickly." " What they all mean, 
and when, and how they are all to be fulfilled, 
God in heaven alone knows ! " — Dr. Clarke. 

[V. 8. And I John saw these things, and 
heard them. And when I had heard and seen, 
I fell down to worship before the feet of the angel 
which showed me these things] — This implies 
that the Prophet prostrated himself before the 
angel, according to the oriental custom in his 
times, as before a superior being, to express his 
gratitude, and give him thanks for the communi- 
cations he had made. See Annotations on Chap- 
ter xix : 10. In this passage St. John affirms, 
that he both saw those visions, and heard those 
voices, declare those things which he recorded in 
this Book, and he was overcome with their grand- 
eur and glory. 

[V. 9. Then saith he unto me, see thou do it 
not ; for I am thy fellow servant, and of thy 
brethren the prophets, and of them which keep 
the sayings of this book : worship God] — It would 
appear, from this passage, as well as from sundry 
scriptures, that angels and glorified spirits are still 
the subjects of law, and are treated as moral agents. 
And that they act as guardians, over their breth- 
ren, who still dwell in earthly tabernacles. But 
kind, and wise, and good as they are, it would 
be vile idolatry to worship them ; therefore, one 
for all, speaks once, yea twice for all, Worship 
God! 

[V. 10. And he saith unto me, seal not the 
sayings of the prophecy of this book ; for the time 
is at hand] — " Bo not lay them up for future gen- 
rations ; they concern the present times ; they 



must shortly come to pass, for the time is at 
hand." And it is true that the time was at 
hand, even while the Prophet was recording 
these things, that the events of the second seal 
period were being fulfilled ; and events have suc- 
ceeded events, age after age, under the seven 
trumpet periods, and the seven vial periods, a3 
fast as the wheels of time can roll around. 

[V. 11. He that is unjust, let him be unjust 
still : and he which is filthy, let him be filthy 
still : and he that is righteous, let him be right- 
eous still : and he that is holy, let him be holy 
still] — "The time of fulfillment will come so sud- 
denly, that there will be but little space for re* 
pentance and amendment. What is done, must 
be done instautly ; and let him that is holy, per- 
severe, and hold fast what he has received." — 
Dr. Clarke. 

What the Prophet enjoins in this passage, may 
be thus paraphrased : 

He that is unjust among the heathen, after 
hearing the Gospel or learning the just judg- 
ments of God against all such, if he will not re- 
pent, let him suffer the consequence ; for God is 
just. And he which is filthy among the polluted 
and abandoned of mankind, if he will not turn 
from his iniquity, let him continue in his evil 
ways, and receive his just reward ; for God and 
his law are pure, and will by no means admit 
the filthy into the Holy City ! And he that is 
righteous among the Jews and pious Pagans, 
after thus hearing of the righteous judgments of 
God, denounced against all the workers of in- 
iquity, let him persevere in his righteousness,ybr 
God is righteous. And he that is holy among 
Christians, having been cleansed from all sin by 
the blood of Jesus, let him continue steadfast 
unto the end, in the way of holiness ; for God 
is holy. 

Resume thy tone of woe, immortal Harp ! 
The song of mirth is past, the Jubilee 
Is ended, and the sun begins to fade ! 
Soon past, for Happiness counts not the hours. 
To her a thousand years seem as a day ; 
A day, a thousand years to Misery. 
Satan is loose, and Violence is heard, 
And Riot in the street, and Revelry 
Intoxicate, and Murder, and Revenge. 
Put on your armor now, ye righteous ! put 
The helmet of salvation on, and gird 
Your loins about with truth ; add righteousness, 
And add the shield of faith, and take the sword 
Of God — awake and watch ! — The day is near, , 
Great day of God Almighty and the Lamb! 
The harvest of the earth is fully ripe ; 
Vengeance begins to tread the great wine-press 
Of fierceness and of wrath ; and Mercy pleads, 
Mercy that pleaded long, she pleads — no more ! [woe ? 
Whence comes that darkness ? whence those yells of 
"What thunderings ard these that shake the world ? 
Why fall the lamps from heaven as blasted figs ? 



440 



ANNOTATIONS.— CHAPTER XXII. 



Why tremble righteous men ? why angels pale ? 

Why is all fear ? what has become of hope ? 

God comes ! God in his car of vengeance comes ! 

Hark ! louder on the blast, come hollow shrieks 

Of dissolution ! in the fitful scowl 

Of night, near and more near, angels of death 

Incessant flap their deadly wings, and roar 

Through all the fevered air ! the mountains rock, 

The moon is sick, and all the stars of heaven 

Burn feebly ! oft and sudden gleams of fire, 

Revealing awfully the brow of wrath ! 

The Thunder, long and loud, utters his voice, 

ResjDonsive to the Ocean's troubled growl ! 

Night comes, last night, the long, dark, dark, dark night, 

That has no morn beyond it, and no star ! 

No eye of man hath seen a night like this ! 

Heaven's trampled Justice girds itself for fight ! 

Earth, to thy knees, and cry for mercy ! cry 

With earnest heart, for thou art growing old 

And hoary, unrepented, unforgiven ! 

And all thy glory mourns ! The vintage mourns ! 

Bashan and. Carmel, mourn and weep ! and mourn, 

Thou Lebanon ! with all thy cedars, mourn. 

Sun ! glorying in thy strength from age to age, 

So long observant of thy hour, put on 

Thy weeds of woe, and tell the Moon to weep ; 

Utter thy grief at mid-day, morn, and even ; 

Tell all the nations, tell the Clouds that sit 

About the portals of the east and west, 

And wanton with thy golden locks, to wait 

Thee not to-morrow, for no morrow comes ! 

Tell men and women, tell the new-born child, 

And every eye that sees, to come, and see 

Thee set behind Eternity, for thou 

Shalt go to bed to-night, and ne'er awake ! 

Stars ! walking on the pavement of the sky, 

Out-sentinels of heaven, watching the earth, 

Cease dancing now ; your lamps are growing dim, 

Your graves are dug among the dismal clouds, 

And angels are assembling round your bier ! 

Orion, mourn ! and Mazzaroth, and thou, 

Arcturus ! mourn, with all thy northern sons ; 

Daughters of Pleiades ! that nightly shed 

Sweet influence ; and thou, fairest of stars ! 

Eye of the morning, weep ! and weep at eve ! 

Weep setting, now to rise no more, " and flame 

On forehead of the dawn," — as sung the bard, 

Great bard ! who used on earth a seraph's lyre, 

Whose numbers wandered through eternity, 

And gave sweet foretaste of the heavenly harps ! 

Minstrel of sorrow ! native of the dark, 

Shrub-loving Philomel, that wooed the dews 

At midnight from their starry beds, and charmed, 

Held them around thy song till dawn awoke, 

Sad bird 1 pour through the gloom thy weeping song, 

Pour all thy dying melody of grief, 

And with the turtle spread the wave of woe ! 

Spare not thy reed, for thou shalt sing no more ! 

Ye holy bards ! — if yet a holy bard 
Remain — what chord shall serve you now ! what harp? 
What harp shall sing the dying Sun asleep, 
And mourn behind the funeral of the Moon ? 
What harp of boundless, deep, exhaustless woe, 
Shall utter forth the groanings of the damned ? 
And sing the obsequies of wicked souls ? 
And wail their plunge in the eternal fire ? — 
Hold, hold your hands ! hold, angels '.—God laments, 
And draws a cloud of mourning round his throne ; 
The Organ of Eternity is mute ! 
And there is silence in the heaven of heavens ! 



Daughters of beauty ! choice of beings made ! 
Much praised, much blamed, much loved; but fairer far 
Than aught beheld, than aught imagined else 
Fairest, and dearer than all else most dear ; 
Light of the darksome wilderness ! to Time 
As stars to night, whose eyes were spells that held 
The passenger forgetful of his way : 
Whose steps were majesty, whose words were song, 
Whose smiles were hope, whose actions, perfect grace, 
Whose love, the solace, glory, and delight 
Of man : his boast, his riches, his renown : 
When found, sufficient bliss ! when lost, despair ! 
Stars of creation ! images of love ! 
Break up the fountains of your tears, your tears, 
More eloquent than learned tongue, or lyre 
Of purest note ! your sunny raiment stain ; 
Put dust upon your heads, lament and weep, 
And utter all your minstrelsy of woe ! 

Go to, ye wicked, weep and howl ; for all 
That God hath written against you is at hand. 
The cry of Violence hath reached his ear, 
Hell is prepared, and J ustice whets his sword ! 
Weep all of every name ! Begin the woe, 
Ye woods, and tell it to the doleful winds ; 
And doleful winds, wail to the howling hills ; 
And howling hills, mourn to the dismal vales ; 
And dismal vales, sigh to the sorrowing brooks*; 
And sorrowing brooks, weep to the weeping stream ; 
And weeping stream, awake the groaning deep 
And let the instrument take up the song, 
Responsive to the voice, harmonious woe ! 
Ye heavens, great archway of the imiverse, 
Put sackcloth on ; and Ocean, clothe thyself 
In garb of widowhood, and gather all 
Thy waves into a groan, and utter it, 
Long, loud, deep, piercing, dolorous, immense ! 
The occasion asks it ! — nature dies, and God 
And angels come to lay her in the grave ! 

[V. 12. And, behold ! I come quickly ; and 
my reward is with me, to give every man accord- 
ing as his work shall be] — "Behold, I come 
quickly ; to establish my cause, comfort and sup- 
port my followers, and punish the wicked." — Dr. 
Clarke. He who forbids the use of vain repeti- 
tions, has twice affirmed in this chapter, that he 
will come quickly, to give every man a reward 
according to the tenor of his works in this life. 

But we have overleaped our theme ; behind, 
A little season waits a verse or two, 
The years that followed the millennial rest. 
Bad years they were ; and first, so signal sure, 
That at the core religion was diseased, 
The sons of Levi strove against for place, 
And eminence, and names of swelling pomp 
Setting their feet upon the people's neck, 
And slumbering in the lap of civil power, 
Of civil power again tyrannical : 
And second sign, sure sign, whenever seen, 
That holiness was dying in a land, 
The Sabbath was profaned and set at naught ; 
The honest seer, who spoke the truth of God 
Plainly, was left with empty walls ; and round 
The frothy orator, who busked his tales 
In quackish pomp of noisy words, the ear 
Tickling, but leaving still the heart unprobed, 
The judgment uninformed — numbers immense 
Flocked, gaping wide, with passions high inflamed ; 



ANNOTATIONS.— CHAPTER XXII. 



441 



And on the way returning, heated, homo, 
Of eloquence, and not of truth, conversed — 
Mean eloquence that wanted sacred truth. 

Two principles from the beginning strove 
In human nature, still dividing man : 
Sloth and activity ; the lust of praise, 
And indolenco that rather wished to sleep. 
And not unfrequently in the same mind 
They dubious contest held ; one gaining now, 
And now the other crowned, and both again 
Keeping the field, with equal combat fought. 
Much different was their voice. Ambition called 
To action, Sloth invited to repose. 
Ambition early rose, and, being up, 
Toiled ardently, and late retired to rest ; 
Sloth lay till mid-day, turning on his couch, 
Like ponderous door upon its weary hinge, 
And, having rolled him out with much ado, 
And many a dismal sigh, and vain attempt, 
He sauntered out, accoutered carelessly, 
With half-oped, mist}', unobservant eye, 
Somniferous, that weighed the object down 
On which its burden fell, — an hour or two, 
Then with a groan retired to rest again. 
The one, whatever deed had been achieved, 
Thought it too little, and too small the praise : 
The other tried to think, — for thinking so 
Answered his purpose best, — that what of great 
Mankind could do, had been already done ; 
And therefore laid him calmly down to sleep 

Different in mode, destructive both alike ; 
Destructive always indolence ; and love 
Of fame destructive always too, if less 
Than praise of God it sought, content with less : 
Even then not current, if it sought his praise 
From other motive than resistless love ; 
Though base, mainspring of action in the world ; 
And, under name of vanity and pride, 
Was greatly practiced on by cunning men. 
It oped the niggard's purse, clothed nakedness, 
Gave beggars food, and threw the Pharisee 
Upon his knees, and kept him long in act 
Of prayer ; it spread the lace upon the fop, 
His language trimmed, and planned his curious gait ; 
It stuck the feather on the gay coquette, 
And on her finger laid the heavy load 
Of jewelry ; it did — what did it not ? 
The Gospel preached, the Gospel paid, and sent 
The Gospel ; conquered nations, cities built, 
Measured the furrow of the field with nice 
Directed share, shaped bulls, and cows, and rams, 
And threw the ponderous stone : and pitiful, 1 
Indeed, and much against the grain, it dragged 
The stagnant, dull, predestinated fool, 
Through learning's halls, and made him labor much 
Abortively, though sometimes not unpraised 
He left the sage's chair, and home returned, 
Making his simple mother think that she 
Had borne a man. In schools, designed to root 
Sin up, and plant the seeds of holiness 
In youthful minds, it held a signal place. 
The little infant man, by nature proud, 
Was taught the Scriptures by the love of praise, 
And grew religious as he grew in fame. 
And thus the principle, which out of heaven 
The devil threw, and threw him down to hell, 
And keeps him there, was made an instrument 
To moralize and sanctify mankind, 
And in their hearts beget humility ; 
With what success it needs not now to say. 

56 



Destructive both we said, activity 
And sloth : behold tho last exemplified, 
In literary man. Not all at once 
Ho yielded to the soothing voice of sleep ; 
But, having seen a bough of laurel wave, 
He effort made to climb ; and friends, and even 
Himself, talked of his greatness, as at hand ; 
And, prophesying, drew his future life. 
Vain prophecy ! his fancy, taught by sloth, 
Saw, in the very threshhold of pursuit, 
A thousand obstacles ; he halted first, 
And while he halted, saw his burning hopes 
Grow dim, and dimmer still ; ambition's self, 
The advocate of loudest tongue, decayed ; 
His purposes, made daily, daily broken, 
Like plant uprooted oft, and set again, 
More sickly grew, and daily wavered more ; 
Till at the last, decision, quite worn out, 
Decision, fulcrum of the mental powers, 
Resigned the blasted soul to staggering chance ; 
Sleep gathered fast, and weighed him downward still , 
His eye fell heavy from the mount of fame; 
His young resolves to benefit the world 
Perished and were forgotten ; he shut his ear 
Against the painful news of rising worth ; 
And drank with desperate thirst the poppy's juice ; 
A deep and mortal slumber settled down 
Upon his weary faculties oppressed ; 
He rolled from side to side, and rolled again ; 
And snored, and groaned, and withered, and expired, 
And rotted on the spot, leaving no name. 

The hero best example gives of toil 
Unsanctified. One word his history writes : 
" He was a murderer above the laws, 
And greatly praised for doing murderous deeds." 
And now he grew, and reached his perfect growth ; 
And also now the sluggard soundest slept, 
And by him lay the uninterred corpse. 

Of every order, sin and wickedness, 
Deliberate, cool, malicious villainy, 
This age attained maturity unknown 
Before, and seemed in travail to bring forth 
Some last, enormous, monstrous deed of guilt, 
Original, unprecedented guilt, 
That might obliterate the memory 
Of what had hitherto been done most vile. 
Inventive men were paid, at public cost, 
To plan new modes of sin : the holy Word 
Of God was burned, with acclamations loud ; 
New tortures were invented for the good ; 
For still some good remained, as whiles through sky 
Of thickest clouds, a wandering star appeared ; 
New oaths of blasphemy were framed and sworn, 
And men in reputation grew, as grew 
The stature of their crimes. Faith was not found, 
Truth was not found ; truth always scarce, so scarce 
That half the misery which groaned on earth, 
In ordinary times, was progeny 
Of disappointment, daily coming forth 
From broken promises, that might have ne'er 
Been made, or, being made, might have been kept ; 
Justice and mercy, too, were rare ; obscured 
In cottage garb : before the palace door, 
The beggar rotted, starving in his rags ; 
And on the threshold of luxurious domes, 
The orphan child laid down his head, and died ; 
Nor unamusing, was his piteous cry 
To women, who had now laid tenderness 
Aside, best pleased with sights of cruelty ; 
Flocking, when fouler lusts would give them time- 



442 



ANNOTATIONS. — CHAPTER XXII. 



To horrid spectacles of blood, where men, 

Or guiltless beasts, that seemed to look to heaven, 

With eye imploring vengeance on the earth, 

Were tortured for the merriment of kings. 

The advocate for him who offered most 

Pleaded ; the scribe, according to the hire, 

Worded the lie, adding, for every piece, 

An oath of confirmation ; judges raised 

One hand to intimate the sentence, death, 

Imprisonment, or fine, or loss of goods ; 

And in the other held a lusty bribe, 

Which they had taken to give the sentence wrong; 

So managing the scale of justice still, 

That he was wanting found who poorest seemed. 

But laymen, most renowned for devilish deeds, 
Labored at distance still behind the priest ; 
He shore his sheep, and, having packed the wool, 
Sent them unguarded to the hill of wolves ; 
And to the bowl deliberately sat down, 
And with his mistress mocked at sacred things. 

[V. 13. I am Alpha and Omega, the begin- 
ning and the end, the first and the last] — See An- 
notations on Chapter i : 8-18. 

Of Adam's race he was, and lonely sat, 
By chance that day, in meditation deep 
Reflecting much of Time, and Earth, and Man : 
And now to pensive, now to cheerful notes, 
He touched a harp of wondrous melody ; 
A golden harp it was, a precious gift, 
Which, at the day of judgment, with the crown 
Of life, he had received from God's own hand 
Reward due to his service done on earth. 

He sees their coming, and with greeting kind, 
And welcome, not of hollow, forged smiles, 
And ceremonious compliment of phrase, 
But of the heart sincere, into his bower 
Invites. Like greeting they returned ; not bent 
In low obeisancy, from creature most 
Unfit to creature ; but with manly form 
Upright, they entered in ; though high his rank, 
His wisdom high, and mighty his renown. 
And thus deferring all apology, 
The two their new companion introduced. 

Ancient in knowledge ! — bard of Adam's race ! 
We bring thee one of us, inquiring what 
We need to learn, and with him wish to learn— 
His asking will direct thy answer best. 

Most ancient bard ! began the new arrived, 
Few words will set my wonder forth, and guide 
Thy wisdom's light to what in me is dark. 

Equipped for heaven, I left my native place ; 
But first beyond the realms of light I bent 
My course ; and there, in utter darkness, far 
Remote, I beings saw forlorn in woe, 
Burning continually, yet unconsumed. 
And there were groans that ended not, and sighs 
That always sighed, and tears that ever wept 
And ever fell, but not in Mercy's sight ; 
And still I heard these wretched beings curse 
Almighty God, and curse the Lamb, and curse 
The Earth, the Resurrection morn, and seek, 
And ever vainly seek for utter death : 
And from above the thunders answered still, 
"Ye knew your duty, but ye did it not." 
And everywhere throughout that horrid den, 
I saw a form of Excellence, a form 
Of beauty without spot, that nought could see 



And not admire — admire, and not adore. 

And from its own essential beams it gave 

Light to itself, that made the gloom more dark ; 

And every eye in that infernal pit 

Beheld it still ; and from its face, how fair! 

how execeding fair! for ever sought, 

But ever vainly sought, to turn away. 

That image, as I guess, was Virtue, for 

Naught else hath God given countenance so fair. 

But why in such a place it should abide ? 

What place it is ? What beings there lament? 

Whence came they ? and for what their endless groan? 

Why curse they God ? why seek they utter death ? 

And chief, what means the Resurrection morn ? 

My youth expects thy reverend age to tell. 

Thou rightly deem'st, fair youth, began the bard; 
The form thou saw'st was Virtue, ever fair. 
Virtue, like God, whose excellent majesty, 
Whose glory Virtue is, is omnipresent; 
No being, once created rational, 
Accountable, endowed with moral sense, 
With sapience of right and wrong endowed, 
And charged, however fallen, debased, destroyed ; 
However lost, forlorn, and miserable ; 
In guilt's dark shrouding wrapt however thick; 
However drunk, delirious, and mad, 
With sin's full cup ; and with whatever damned 
Unnatural diligence it work and toil, 
Can banish Virtue from its sight, or once 
Forget that she is fair. Hides it in night, 
In central night ; takes it the lightning's wing, 
And flies for ever on, beyond the bounds 
Of all ; drinks it the maddest cup of sin ; 
Dives it beneath the ocean of despair ; 
It dives, it drinks, it flies, it hides in vain. 
For still the eternal beauty, image fair, 
Once stamped upon the soul, before the eye 
All lovely stands, nor will depart ; so God 
Ordains — and lovely to the worst she seems, 
And ever seems ; and as they look, and still 
Must, ever look upon her loveliness, 
Remembrance dire of what they were, of what 
They might have been, and bitter sense of what 
They are, polluted, ruined, hopeless, lost, 
With most repenting torment rend their hearts. 
So God ordains — their punishment severe, 
Eternally inflicted by themselves. 
'Tis this — this virtue hovering evermore 
Before the vision of the damned, and in 
Upon their monstrous moral nakedness 
Casting unwelcome light, that makes their woe, 
That makes the essence of the endless flame. 
Where this is, there is Hell, darker than aught 
That he, the bard three-visioned, darkest saw. [heardst 

The place thou sawst was Hell ; the groans thou 
The wailings of the damned, of those who would 
Not be redeemed, and at the judgment day, 
Long past, for unrepented sins were damned. 
The seven loud thunders which thou heardst, declare 
The eternal wrath of the Almighty God. 
But whence, or why they came to dwell in woe, 
Why they curse God, what means the glorious morn 
Of Resurrection, these a longer tale 
Demand, and lead the mournful lyre far back 
Through memory of sin and mortal man. 
Yet haply not rewardless we shall trace 
The dark disastrous years of finished Time. 
Sorrows remembered sweeten present joy. 
Nor yet shall all be sad ; for God gave peace, 
Much peace, on earth, to all who feared his name. 



ANNOTATIONS.— CHATTER XXII. 443 



But first it needs to say, that other stylo 
And other language than thy ear is wont, 
Thou must expect to hear, the dialect 
Of man. For each in heaven a relish holds 
Of former speech, that points to whence he camo. 
For whether I of person speak, or placo, 
Event or action, moral or divine ; 
Or things unknown compare to things unknown ; 
Allude, imply, suggest, apostrophize; 
Or touch, when wandering through the past, on moods 
Of mind thou never feltst ; the meaning still, 
With easy apprehension, thou shalt take. 
So perfect here is knowledge, and the strings 
Of sympathy so tuned, that every word 
That each to other speaks, though never heard 
Before, at once is fully understood, 
And every feeling uttered, fully felt. 

So shalt thou find, as from my various song, 
That backward rolls o'er many a tide of years, 
Directly or inferred, thy asking, thou, 
And wondering doubt, shalt learn to answer, while 
I sketch in brief, the history of Man. 

[Y. 14. Blessed are they that do his command- 
ments, that they may have right to the tree of 
life, and may enter in through the gates into the 
city] — " They are happy who are obedient. The 
original is much more expressive; it signifies 
that they may have authority over the tree of 
Life / an authority founded on right / this right 
is founded on ohedience to the commandments 
of God, and that ohedience produced by the grace 
of God working in them. Without grace, no 
ohedience; without ohedience, no authority to 
the tree of Life ; without authority, no right / 
without right, no enjoyment : therefore, God's 
grace through Christ produces the good, and 
then rewards it, as if all had been our own." — 
Dr. Clarice. 

Self-will, disregard to the commandments of 
God, the desire to live as one pleases, to have 
things all our own way, the lust of power, the sin 
of disobedience, is the fruit of that forbidden tree, 
which brought human death into the world, and 
all of human woe. This is beautifully, truthfully, 
and powerfully expressed by Pollock. 

The world had much of strange and wonderful : 
In passion much, in action, reason, will ; 
And much in Providence, which still retired 
From human eye, and led philosophy, 
That ill her ignorance liked to own, through dark 
And dangerous paths of speculation wild. 
Some striking features, as we pass, we mark, 
In order such as memory suggests. 
One passion prominent appears ! the lust 
Of power, which ofttimes took the fairer name 
Of liberty, and hung the popular flag 
Of freedom out. Many, indeed, its names. 
"When on the throne it sat, and round the neck 
Of millions riveted its iron chain. 
And on the shoulders of the people laid 
Burdens unmerciful — it title took 
Of tyranny, oppression, despotism ; 
And every tongue was weary cursing it. 
When in the multitude it gathered strength, 



And, like an ocean hursting from its hounds, 

Long beat in vain, went forth resistlossly, 

It bore the stamp and designation then, 

Of popular fury, anarchy, rebellion, 

And honest men bewailed all order, void ; 

All laws, annulled ; all property, destroyed; 

The venerable, murdered in the streets ; 

The wise, despised ; streams, red with human blood; 

Harvests, beneath the frantic foot trode down ; 

Lands, desolate ; and famine at the door. 

These are a part ; but other names it had 
Innumerous as the shapes and robes it wore. 
But under every name — in nature still 
Invariably the same, and always bad. 
We own indeed that oft against itself 
It fought, and scepter both and people gave 
An equal aid, as long exemplified 
In Albion's Isle — Albion, queen of the seas : 
And in the struggle something like a kind 
Of civil liberty grew up, the best 
Of mere terrestrial root ; but sickly too, 
And living only, strange to tell ! in strife 
Of faction equally contending; dead, 
That very moment dead that one prevailed. 

Conflicting cruelly against itself, 
By its own hand it fell : part slaying part. 
And men who noticed not the suicide, 
Stood wondering much, why earth from age to age 
Was still enslaved, and erring causes gave. 

This was earth's liberty — its nature this, 
However named, in whomsoever found, 
And found it was in all of woman born — 
Each man to make all subject to his will ; 
To make them do, undo, eat, drink, stand, move, 
Talk, think, and feel, exactly as he chose. 
Hence the eternal strifes of brotherhoods, 
Of individuals, families, commonwealths. 
The root from which it grew was pride — bad root ! 
And bad the fruit it bore. Then wonder not 
That long the nations from it richly reaped 
Oppression, slavery, tyranny, and war : 
Confusion, desolation, trouble, shame. 
And marvelous though it seem, this monster, when 
It took the name of slavery, as oft 
It did, had advocates to plead its cause ; 
Beings that walked erect, and spoke like men ; 
Of Christian parentage descended too, 
And dipt in the baptismal font, as sign 
Of dedication to the Prince who bowed 
To death, to set the sin-bound prisoner free. 

Unchristian thought! on what pretense soe'ei 
Of right inherited, or else acquired ; 
Of loss, or profit, or what plea you name, 
To buy and sell, to barter, whip and hold 
In chains a being of celestial make, 
Of kindred form, of kindred faculties, 
Of kindred feelings, passions, thoughts, desires ; 
Born free, and heir of an immortal hope ! 
Thought villanous, absurd, detestable ! 
Unworthy to be harbored in a fiend ! 
And only overreached in wickedness 
By that, birth too of earthly liberty, 
Which aimed to make a reasonable man 
By legislation think, and by the sword 
Believe. This was that liberty renowned, 
Those equal rights of Greece and Pome, where men, 
All, but a few, were bought and sold and scourged 
And killed, as interest or caprice enjoined : 
In aftertimes talked of, written of so much, 
That most by sound, and custom led away, 



444 



ANNOTATIONS.— CHAPTER XXII. 



Believed the essence answered to the name. 
Historians on this theme were long and warm ; 
Statesmen, drunk with the fumes of vain debate, 
In lofty swelling phrase, called it perfection ; 
Philosophers its rise, advance, and fall 
Traced carefully ; and poets kindled still, 
As memory brought it up : their lips were touched 
With fire, and uttered words that men adored, 
Even he — true bard of Zion, holy man ! 
To whom the Bible taught this precious verse : 
"He is the freeman whom the truth makes free," 
By fashion, though by fashion little swayed, 
Scarce kept his harp from pagan freedom's praise. 

The captive prophet, whom Jehovah gave 
The future years, described it best, when he 
Beheld it rise in vision of the night — 
A dreadful beast, and terrible, and strong 
Exceedingly, with mighty iron teeth ; 
And lo, it brake in pieces, and devoured, 
And stamped the residue beneath his feet ! 

True liberty was Christian, sanctified, 
Baptized and found in Christian hearts alone. 
First born of Virtue ! daughter of the skies ! 
Nursling of truth divine ! sister of all 
The graces, meekness, holiness, and love : 
Giving to God, and man, and all below, 
That symptom showed of sensible existence, 
Their due unasked ; fear to whom fear was due, 
To all, respect, benevolence, and love. 
Companion of religion ! where she came [dwelt ; 

There freedom came ; where dwelt, there freedom 
Ruled where she ruled, expired where she expired. 

" He was the freeman whom the truth made free :" 
Who first of all, the bands of Satan broke : 
Who broke the bands of Sin ; and for his soul, 
In spite of fools consulted seriously ; 
In spite of fashion persevered in good ; 
In spite of wealth or poverty, upright ; 
Who did as reason, not as fancy bade ; 
Who heard temptation sing, and yet turned not 
Aside ; saw Sin bedeck her flowery bed, 
And yet would not go up ; felt at his heart 
The sword unsheathed, yet would not sell the truth ; 
Who, having power, had not the will to hurt ; 
Who blushed alike to be, or have a slave ; 
Who blushed at naught but sin, feared naught but God. 
Who, fiually, in strong integrity 
Of soul, 'midst want, or riches, or disgrace, 
Uplifted calmly sat, and heard the waves 
Of stormy folly breaking at his feet ; 
Now shrill with praise, now hoarse with foul reproach, 
And both despised sincerely ; seeking this 
Alone — the approbation of his God, 
Which still with conscience witnessed to his peace. 
This, this is freedom, such as angels use, 
And kindred to the liberty of God. 
First born of Virtue ! daughter of the skies ! 
The man, the state in whom she ruled, was free, 
All else were slaves of Satan, Sin, and Death. 

[V. 15. For without are dogs and sorcerers, and 
whoremongers and murderers, and idolaters, and 
whosoever loveth and maketh a lie] — All those 
who are uncircumcised in heart, are metaphori- 
cally called dogs. The Jews called all who were 
uncircumcised in their flesh, dogs. Q. Who is a 
dog? Ans. He who is not circumcised!" — 
PirJcey Eliaser, ch. 29. 



For an explanation of the seven sins enumerated 
in this text, seethe Annotations on Chapter xxi : 8. 
It is not only the liar, but he who loves the lie J 
the hateful tale by which his neighbor is sorely re- 
proached ; and he who secretly carries around the 
loathsome slander that withers his brother's fair 
fame, will have his part in the lake that burneth 
with fire and brimstone. Be patient, brother man, 
in all such tribulations, for the Judge of the whole 
earth will do right ; therefore he notes thy tears, 
counts thy sighs, and numbers all thy wounds I 
He will reward thy ill-requited love, although 
scorned by those with whom 

" Each worthy deed is now forgot ! 

As if not worth retaining. 
But let failings fill the pot, 

And Slander drinks the draining. 
To the very dregs she drains it out, 

Delighted with her labors ; 
Then bears the precious stuff about, 

To treat her thirsty neighbors." 

The pair, the family first made, were ill ; 
And for their great peculiar sin incurred 
The Curse, and left it due to all their race ; 
And bold example gave of every crime — 
Hate, murder, unbelief, reproach, revenge. 
A time, 'tis true, there came, of which thou soon 
Shalt hear — the Sabbath Day, the Jubilee 
Of Earth, when righteousness and peace prevailed. 
This time except, who writes the history 
Of men, and writes it true, must write them bad. 
Who reads, must read of violence and blood. 
The man who could the story of one day 
Peruse ; the wrongs, oppressions, cruelties ; 
Deceits, and perjuries, and vanities ; 
Rewarded worthlessness, rejected worth ; 
Assassinations, robberies, thefts, and wars ; 
Disastrous accidents, life thrown away ; 
Divinity insulted ; Heaven despised ; 
Religion scorned ; — and not been sick at night, 
And sad, had gathered greater store of mirth, 
Than ever wise man in the world could find. 

One cause of folly, one especial cause 
Was this — few knew what wisdom was ; tho' well 
Defined in God's own words, and printed large, 
On heaven and earth in characters of light, 
And sounded in the ear by every wind. 

[V. 16. I, Jesus, have sent mine angel to 
testify unto you these things in the churches. 
I am the root and the offspring of David, and 
the bright and morning star] — I, Jesus, the 
Maker, the Redeemer, and Judge of all men ; 
have sent mine angel, an especial messenger ; 
the Gospel ; commissioned, from heaven ; and 
this angel is now sent in this Revelation, by 
St. John, the Prophet and Apostle ; to testify 
unto you these things in the churches, both verb- 
ally, and by the written word, as I have com- 
manded him. 

" Jesus Christ is the Root of David, as to his 
divine nature ; for from that all the human race 
sprang ; for he is the Creator of all things, and 



ANNOTATIONS.— CHATTER XXII. 



445 



without him was nothing made which is made. 
Aud he is the offspring or David as to his human 
nature; for that he took of the stock of David, 
becoming thereby heir to the Jewish throne ; and 
the only heir which then existed ; and it is 
remarkable, that the whole Regal Family termi- 
nated in Jesus Christ ; and as he liveth forever, 
he is alone the true David and Everlasting 
King."— Dr. Clarke. 

[V. 17. And the Spirit and the bride say, 
Come. Aud let him that heareth, say, Come. 
Aud let him that is athirst, come. Aud whoso- 
ever will, let him take the water of life freely] — 
" The Spirit and the Bride, all the Prophets and 
Apostles; the Church of God, under the Old 
Testament, and the Church of Christ uuder the 
New Testament." — Dr. Clarke. 

[Say come] — Invite men to Jesus Christ, that 
by him they may be saved and prepared for 
his kingdom. Let him that heareth — let all 
who are privileged with hearing and reading the 
Book of God, join in the general invitation to 
sinners. 

[Him that is athirst] — He who feels his need 
of salvation, and is lonoiuo- to drink of the living 
Fountain. 

[And whosoever will] — ~No soul is excluded; 
Jesus died for every man ; every man may be 
6aved ; therefore, he who wills, who wishes for 
salvation, let him come and take the water of life 
freely, without money and without price ! 

Nor think that any, horn of Adam's race, 
In his own proper virtue, entered heaven. 
Once fallen from God and perfect holiness, 
No being, unassisted, e'er could rise, 
Or sanctify the sin-polluted soul. 
Oft was the trial made ; hut vainly made; 
So oft as men in earth's best livery clad, 
However fair, approached the gate of heaven 
And stood presented to the eye of God, 
Their impious pride so oft his soul abhorred. 
Vain hope ! in patch-work of terrestrial grain, 
To be received into the courts above ; 
As vain, as toward yonder suns to soar 
On wing of waxen plumage, melting soon. 

Look round, and see those numbers infinite, 
That stand before the throne, and in their hands 
Palms waving high, as token of victor}' 
Por battles won — these are the sons of men 
Redeemed, the ransomed of the Lamb of God : 
All these and millions more of kindred blood, 
Who now are out on messages of love — 
All these — their virtue, beauty, excellence, 
And joy, are purchase of redeeming blood ; 
Their glory, bounty of redeeming love. 

love divine ! harp, lift thy voice on high ! 
Shout, angels ! shout aloud, ye sons of men ! 
And burn my heart with the eternal flame I 
My lyre, be eloquent with endless praise ! 
love divine ! immeasurable love ! 
Stooping from heaven to earth, from earth to hell, 
Without beginning, endless, boundless love ! 



Above all asking, giving far to those 

Who naught deserved, who naught deserved hut death. 

Saving the vilest ! saving me! love 

Divine ! Saviour God ! Lamb, once slain ! 

At thought of thee, thy love, thy flowing blood, 

All thoughts decay; all things remembered, fade ; 

All hopes return ; all actions done by men 

Or angels, disappear, absorbed and lost : 

All fly — as from the great white throne, which ho 

The prophet, saw, in vision rapt — the heavens 

And earth, and sun, and moon, and starry host, 

Confounded fled, and found a place no more. 

[V. 18. For I testify unto every man that 
heareth the words of the prophecy of this book, if 
any man shall add unto these things, God shall 
add unto him the plagues that are written in this 
book] — " If any man shall give any other mean- 
ing to these Prophecies, or any other application 
of them than God intends ; he, though not origin- 
ally intended, shall have the plagues written in 
this Book for his portion." — Dr. A. Clarke. 

If any man shall add unto these precepts, prom- 
ises, or prophecies, which are the last to be given to 
man, any thing as a new revelation, of the will 
and purposes of God, he will be a false teacher, 
or false prophet, and shall therefore have his por- 
tion with the Beast and False Prophet, in the 
lake burning with brimstone ; which is the sec- 
ond death. 

One glance of wonder, as we pass, deserve 
The books of Time. Productive was the world 
In many things ; but most in books, like swarma 
Of locusts, which God sent to vex a land 
Rebellious long, admonished long in vain, 
Their numbers they poured annually on man, 
From heads conceiving still : perpetual birth ! 
Thou wonderest how the world contained them all ! 
Thy wonder stay: like men, this was their doom : 
That dust they were, and should to dust return. 
And oft their fathers, childless, and bereaved, 
Wept o'er their graves, when they themselves were 
And on them fell, as fell on every age, [greeu ; 

As on their authors fell, oblivious Night, 
Which o'er the past lay darkling, heavy, still, 
Impenetrable, motionless, and sad, 
Having his dismal leaden plumage, stirred 
By no remembrancer, to show the men 
Who after came what was concealed beneath. 

The story-telling tribe alone outran 
All calculation far, and left behind, 
Lagging, the swiftest numbers : dreadful, even 
To fancy, was their never-ceasing birth ; 
And room had lacked, had not their life been short. 
Excepting some — their definition take 
Thou thus, exprest in gentle phrase, which leaves 
Some truth behind : A Novel was a book 
Three-volumed, and once read ; and oft crammed full 
Of poisonous error, blackening every page ; 
And oft'ner still of trifling, second-hand 
Remark, and old, diseased, putrid thought; 
And miserable incident, at war 
With nature, with itself and truth at war; 
Yet charming still, the greedy reader on, 
Till done — he tried to recollect his thoughts, 
And nothing found, but dreaming emptiness. 



ANNOTATIONS. — CHAPTER XXII. 



m 

These, like ephemera, sprung in a day, 
From lean and shallow-soiled brains of sand, 
And in a day expired ; yet while they lived, 
Tremendous ofttimes was the popular roar; 
And cries of — Live forever — struck the skies. 

One kind alone remained, seen through the gloom, 
> And sullen shadow of the past ; as lights 
At intervals they shone, and brought the eye, 
That backward traveled, upward, till arrived 
At him, who on the hills of Midian, sang 
The patient man of Uz : and from the lyre 
Of angels, learned the early dawn of Time. 
Not light and momentary labor these, 
But discipline and self-denial long, 
And purpose stanch, and perseverance, asked, 
And energy that inspiration seemed. 
Composed of many thoughts, possessing each, 
Innate and underived vitality : 
Which having fitly shaped, and well arranged 
In brotherly accord, they builded up 
A stately superstructure, that, nor wind 
Nor wave, nor shock of falling years, could move ; 
Majestic and indissolubly firm : 
As ranks of veteran warriors in the field ; 
Each by himself alone, and singly seen 
A tower of strength ; in massy phalanx knit, 
And in embattled squadron rushing on — 
A sea of valor, dread ! invincible ! 

Books of this sort, or sacred, or profane, 
Which virtue helped, were titled not amiss, 
The medicine of the mind : who read them, read 
Wisdom, and was refreshed ; and on his path 
Of pilgrimage with healthier step advanced. 

[V. 19. And if any man shall take away from 
the words of the book of this prophecy, God shall 
take away his part out of the book of life ; and 
out of the holy city, and from the things which 
are written in this book] — "If any man shall lessen 
this meaning, curtail the sense, explain away the 
spirit and design of these prophecies, God shall 
lake away his part out of the Book of Life, etc. 
Thus, Jesus Christ warns all those who consider 
this Book, to beware of indulging their own con- 
jectures concerning it. I confess, that this warn- 
ing has its own powerful influence upon my mind, 
and has prevented me from indulging my own 
conjectures concerning its meaning, or of adopt- 
ing the conjectures of others. These visions and 
threatenings are too delicate and awful a subject 
to trifle with, or even to treat in the solemn man- 
ner, where the meaning is obscure. I must leave 
these things to time and event — the surest inter- 
preters. No jot or tittle of Christ's word shall 
fall to the ground ; all shall have its fulfillment in 
due time. This is termed a Revelation, but it is 
a revelation of symbols — an exhibition of enig- 
mas, to which no particular solution is given ; and 
to which God alone can give the solution." — Dr. 
A. Clarice. 

I believe, however, that God has given the 
means, in this seemingly obscure Book, to ascer- 
tain the successive periods of the great events 
foretold in these Bevelations. 



In mind, in matter, much was difficult 
To understand : but what in deepest night 
Retired, inscrutable, mysterious, dark, 
Was evil ; God's decrees, and deeds decreed, 
Responsible. Why God, the just, and good, 
Omnipotent and wise, should suffer sin 
To rise. Why man was free, accountable ; 
Yet God foreseeing, overruling all. 
Where'er the eye could turn, whatever tract 
Of moral thought it took, by reason's torch, 
Or Scripture's led, before it still this mount 
Sprung up, impervious, insurmountable ; 
Above the human stature rising far ; 
Horizon of the mind, surrounding still 
The vision of the soul with clouds and gloom. 
Yet did they oft attempt to scale its sides, 
And gain its top. Philosophy, to climb 
With all her vigor, toiled from age to age; 
From age to age, Theology, with all 
Her vigor, toiled ; and vagrant fancy toiled. 
Not weak and foolish only, but the wise, 
Patient, courageous, stout, sound-headed men 
Of proper discipline, of excellent wind, 
And strong of intellectual limb, toiled hard; 
And oft above the reach of common eye 
Ascended far, and seemed well nigh the top ; 
But only seemed ; for still another top 
Above them rose, till giddy grown and mad, 
With gazing at these dangerous hights of God, 
They tumbled down, and in their raving said 
They o'er the summit saw : and some believed, 
Believed a lie ; for never man on earth, 
That mountain crossed, or saw its farther side. 
Around it lay the wreck of many a Sage, 
Divine, Philosopher; and many more 
Fell daily, undeterred by millions fallen ; 
Each wondering why he failed to comprehend 
God, and with finite measure infinite. 
To pass it, was no doubt desirable; 
And few of any intellectual size, 
That did not sometime in their day attempt 
But all in vain ; for as the distant hill, 
Which on the right or left the traveler's eye 
Bounds, seems advancing as he walks, and oft 
He looks, and looks, and thinks to pass ; but still 
It forward moves, and mocks his baffled sight, 
Till night descends and wraps the scene in gloom- 
So did this moral bight the vision mock ; 
So lifted up its dark and cloudy head, 
Before the eye, and met it evermore. 
And some provoked — accused the righteous God. 
Accused of what ! hear human boldness now ! 
Hear guilt, hear folly, madness, all extreme ! 
Accused of what ? the God of truth accused 
Of cruelty, injustice, wickedness! 
Abundant sin ! Because a mortal man, 
A worm at best of small capacity, 
With scarce an atom of Jehovah's works 
Before him, and with scarce an hour to look 
Upon them, should presume to censure God— 
The infinite and uncreated God ! 
To sit in judgment — on Himself, His works, 
His providence ! and try, accuse, condemn ! 
If there is aught, thought or to think, absurd, 
Irrational, and wicked, this is more — 
This most ; the sin of devils, or of those 
To devils growing fast : wise men and good, 
Accused themselves, not God ; and put their hands 
Upon their mouths, and in the dust adored. 



ANNOTATIONS. 

[V. 20. lie which tcstificth these things saith, 
Gurely I come quickly ; Amen. Even so, come, 
Lord Jesus] — "Surely I come quickly ; this may 
be said to every person, in every age. Jesus, the 
Judge, is at the door! Even so, come, Lord 
Jesus, is the wish and desire of the suffering 
Church, and of all the followers of God who are 
longing for the coming of bis heavenly kingdom." 
— Dr. Clarice. 

This is three times our Blessed Lord has as- 
sured us in in this Chapter, that he will come l 
which signifies that he will come in person ; for 
he had already come by the Spirit, the Comforter; 
therefore we may depend with the fullest confi- 
dence upon his promise, in which he has said, 
surely I come quickly ; I will not delay a day 
beyond the appointed time. 

[V. 21. The grace of our Lord Jesus Christ 
be with you all. Ameu] — "May the favor and 
powerf ul influence of Jesits Christ he with you 
all ; you of the seven Churches, and the whole 
Church of Christ in every part of the earth, and 
through all the periods of time. Instead of you 
all, the most excellent MSS. and versions have, 
with all the saints. This reading, Greisbach has 
received into the text as indisputably genuine.'''' 
— Dr. Clarke. 

[Amen.] So be it! and so it shall be forever 
end ever. Here ends the grand drama, which 
has been set forth in a most wise and glorious 
order, and all shall be accomplished as declared 
by Jesus Christ, and predicted by the prophets, 
and made known to the people of God. 

The opinion of Dr. Priestley concerning the au- 
thenticity of this Revelation, and the manner in 
which it is written, should not be withheld from 
the learned or pious reader: 

" I think it impossible for an intelligent and 
candid person to peruse this Book, without being 
struck, in the most forcible manner, with the pe- 
culiar dignity and sublimity of its composition, 
superior to that of any other writing whatever ; 
so as to be convinced that, considering the age 
in which it appeared, none but a person divinely 
inspired could have written it. These prophe- 
cies are also written in such a manner as to sat- 
isfy us, that the events announced to us, were 
really foreseen ; being described in such a man- 



— CHAPTER XXII. 447 

ner, as no person writing without that knowledge, 
could have done. This requires such a mixture 
of clearness and obscurity, as has never yet been 
imitated by any forgers of prophecy whatever. 
Forgeries, written of course after the event, have- 
always been too plain. It is only in the Scrip- 
tures, and especially in the Book of Daniel, and 
this of Revelalion, that we find this happy mix 
ture of clearness and obscurity in the account of 
future events." — Notes on Revelation. 

" The subscriptions in this Book are both few 
and unimportant. 

" The Codex Alexandrinus — Has simply — 
The Revelation of John. 

" The Sykiac — Doubles the Amen. 

" JEthiopic — Here is ended the vision of John / 
The Apocalypse Amen : this is, as one might 
say, the vision which he saw in life, and it was 
written by the blessed John, the Evangelist. 

" Vulgate and Coptic — Nothing. 

" Ancient Akabic — By the assistance of our 
Lord Jesus Christ, the vision of John, the Apos- 
tle and Evangelist, the beloved of the Lord, 
is finished ; this is the Apocalypse which the 
Lord revealed to him for the service of men. To 
him be glory forever and ever!' 1 '' — Dr. Clarke. 

After long and patient investigation, with the 
blessing of Providence, I have brought my brief 
Annotations on this very remarkable Book to a 
close. It might be expected that I would give 
the most plausible schemes of the Ancients or 
Moderns which have come to my knowledge, 
that the reader might have the pleasure of com- 
paring notes. This I would gladly do, if I knew 
of any scheme of the Book which would be more 
edifying and profitable than my own. Those 
who may wish to see the schemes of others, are 
referred to the notes of Dr. Clarke on this Book, 
where the schemes of Wetstine and Lowman 
may be seen. That of the learned and pious 
Bengel in the close of the notes of the Rev. 
John Wesley. See Bishop Newton, the learned 
Lardner, and others. 

In conclusion, I submit my own scheme of the 
Revelations, in the following epitome of the Apoc- 
alypse, and consider it the most satisfactory, to my 
mind, of any I have met with in the whole circle 
of Biblical Literature. 



AN EPITOME OF THE APOCALYPSE. 



This Book consists of Seven Parts and Seven Periods, which we shall notice in their regular Chronological 
order. 

The whole period of Time through which these Prophecies extend, comprises at least 4,000 years — from the 
Incarnation of Jesus Christ to the end of the present Dispensation, and the consummation of all things 
pertaining to his Mediatorial Kingdom, and the creation of the New Heavens and New Earth. 

This grand period of years is divided into Seven Periods. Two of these periods, the 3d and 4th, 
are each 1,260 years ; or, the two together are 2,520 years ; and both the 3d and 4th periods are subdivided 
into seven shorter periods — each of 180 years ; which is a half Time. Therefore, in 1260 years there are 
Seven Half Times, or seven times 180 years, — equal to 1,260 years. Or, if we add the time of the 3d and 4th 
periods together, we have 2,520 years, equal to seven whole Times, or seven Periods of 360 years each, called 
Times, in prophetic language. A Time is a year of years. 

In Geometry, 360 degrees make a complete circle. So in Prophecy, 360 years make a complete circle 
of years. Therefore, a year of years, or a prophetic Time, is 360 years. A Hay, also, stands for a year, and 
30 days stand for a Month, or 30 years, in prophetic chronology ; and therefore 42 months equal seven 
half Times, or 1,260 years. 

CHAPTER I -IV- 
PART FIRST, PERIOD FIRST — A. D. 1 TO 120. 

These relate to things that were, or to the state of the Church in the Apostolic age. 

This Part and Period include two shorter periods, which, for the sake of distinction, and also because we 
consider them real, we shall call them Seal Periods ; it was during this period that the 1st and 2d Seals were 
opened. The opening of the First Seal begins with the Advent of Jesus Christ, and occupied 60 years. The 
Second Seal occupied 60 years, and begins where the first seal ends ; or, with the bloody persecutions. 

The opening of the First Seal indicates the time of the triumph of Christianity under the symbol of the 
White Horse. The opening of the Second Seal indicates the time of the bloody persecutions which began 
under Nero, and is symbolized by the Red Horse, the emblem of Wickedness, War, and Bloodshed — by destruc- 
tive battles, and cruel persecutions. 

CHAPTER V. 
PART SECOND, PERIOD SECOND— A. D. 120 TO 420. 

This Part and Period relate to the prophecies, characters, actions, and events of 240 years — during the 
opening of the 3d, 4th, 5th and 6th Seals, in the reign of the Pagan Roman Emperors, Domitian ; Nerva ; 
Trajan ; Adrian ; the three Valerians ; the thirty pretenders ; Maximian, the gigantic Emperor ; Julian the 
Apostate; and Dioclesian. It was in this period chiefly, and under these emperors, that Christians suffered 
severe persecutions, which commenced under Nero, and are known as the Ten Persecutions ; and with this 
period the Pagan Roman persecutions ended. The Seven Seals of this Book are opened during the first and 
second Periods of this Prophecy. 

CHAPTER VI. 

The Revelatiox properly begins with the Sixth chapter of this Book, by the opening of the Seven Seals, 
which indicate Time. Every action requires Time ; therefore, the opening of the seals required time ; and, from 
the fulfillment, we have ascertained that each seal occupied 60 years. 

57 449 



450 



AN EPITOME OF THE APOCALYPSE. 



THE SEVEN SEALS. 

God has all the purposes, actions, and destinies of all men and angels, and the events of all times recorded 
in the Book of Futurity. But no heing except himself has power or wisdom to open it, and disclose its 
contents ; Jesus Christ prevails to open this Book ; therefore he is God. 

FIRST SEAL — A. D. 1 TO 60. 

The First Seal represents a White Horse, and he that sat on the horse had a bow, and a crown was given 
unto him ; and he went forth conquering and to conquer : and to subdue all to his dominion, is his ultimate 
purpose, and he will accomplish this purpose in his own times ; for the arrows from his bow are sharp in the 
hearts of his enemies ; for his word shall prosper in the thing whereunto he has sent it, and shall accomplish 
that which he pleases, and none shall disappoint him of his ultimate victory. 

White Horse is emblematic of wisdom, purity, and power ; and signifies the power of the Gospel, in 
its wisdom, purity, and utility ; for it is profitable unto all, and is prevailing against all opposition. And 
this was true of the Gospel in the hands of the apostolic Christians in the First Period, or up to A. D. 60. 
They kept the things which were written in the Gospel, and trusted entirely in the King of kings. Therefore, 
they possessed a wisdom which their enemies could not gainsay ; a power they could not resist ; and a purity 
above suspicion. 

SECOND SEAL — A. D. 60 TO 120. 

The Second Seal represents a Red Horse, and he that sat on him, as having power to take peace from the 
Earth ; and signifies the wars and bloody persecutions on account of the Gospel, under the Pagan Roman 
emperors ; which may be dated with the opening of this Seal, for we date at least four years too fast. These 
persecutions were on account of the Gospel of Christ ; for, said he, "I come not to send peace on Earth, but 
a sword." Not that this was the object; but it would be the result. The Bed Horse is emblematic of 
wickedness, war, and bloodshed. 

THIRD SEAL— A. D. 120 TO 180. 

The Third Seal represents a Black Horse, and the rider, the one who controls the Beast, with a pair of balances 
in his hand, and signifies that the White Horse power, or the friends of the Gospel, were overcome by the Bed 
Horse — the wars and persecutions of this period ; and that all the privileges and advantages of the Christian 
life and practice, though as necessary to their existence and happiness as corn, was measured out to them 
during this period by the powers of darkness, error, and opposition to the Gospel. Therefore, the Black 
Horse and his rider symbolize a wicked, cruel, and unjust Government and Rulers. 

FOURTH SEAL— A. D. 180 TO 240. 

The Fourth Seal represents a Bale Horse, and he that sat on him was Death ; which, in a moral and 
political sense signifies separation; which began to take place under Decius, the instigator of the Seventh 
Persecution, which is said to have been the most dreadful ever known. The determination of these persecutors 
to extirpate Christianity from the earth, during this period, was as uncompromising as Death,. 

These persecutions began under Nero, about A. D. 60, and were carried on by Domitian; Trajan; 
Antoninus ; Severus ; Maximinus ; Decius ; Valerian ; Aurelian ; and Diocletian ; all monsters of vice and 
cruelty. 

Christians in all places were driven from their habitations; stripped of their estates ; tormented with racks, 
fire, and wild beasts. In the last of these persecutions, which continued ten years, the amount of suffering 
was horrible — the loss of life almost incredible. In Egypt alone, no less than 144,000 Christians died by the 
cruel hand of Pagan Roman persecution. 

The Bale Horse is the symbol of Light and Darkness; Truth and Error; Idolatry and Pure Religion; for 
the Pale Horse was covered with white and black hair, which gave him the appearance of a pale, or grizzly, or 
gray horse. And it was about this time that the controversy, in which the respective claims of Paganism and 
Christianity were both publicly advocated and defended by their friends. 



AN E PIT ©THE OF THE APOCALYPSE. 45X 

FIFTH SEAL — A. D. 240 TO 300. 

Tlic Fifth Seal discloses the condition of those who have suffered Martyrdom for Christ, under former 
persecutions, as well as those who were called to suffer for the Gospel during the time of the opening of this 
seal; showing the existence of all true Christians in a happy condition, in the presence of God hefore the 
Throne ; teaching that the soul of the just does not sleep or die ; hut does exist in a separate state from the 
body ; and loves, and remembers ; and believes ; and obeys ; and hopes ; until it shall return to resume its 
glorified body at the first Eesurrection. And this Seal is graciously opened for the comfort of the Church, 
amidst her conflicts, persecutions, and martyrdoms ; to assure her that the Lord ever cares and provides for 
his people ; and that death only separates us from our mortal sufferings, if we are his by regeneration, that we 
may enter into our eternal home ; so shall we ever be with the Lord. Wherefore, comfort one another with 
these words : for we leave an earthly tabernacle to enter into a heavenly mansion. 

SIXTH SEAL — A. D. 300 TO 300. 

The opening of the Sixth Seal indicates the time of 60 years, as all the others have, and represents, that 
during this period most awful and alarming changes in Church and State, under the symbol of earthquakes ; 
sun darkened ; stars falling from heaven ; which signify the great political and ecclesiastical changes, 
divisions, and commotions in the Roman Empire, which began about this period, under Diocletian, A. D. 
292, who was the most ambitious, tyrannical, and cruel of all the Pagan Roman Emperors. 

He divided the Roman Empire into four governments, under four princes : two of them being emperors, 
each called Augustus, and two Cassars. Maximian shared with Diocletian, the title of Augustus; and 
Galerius and Constantius were called Cassars. These dying or being slain, Constantine the Great remained 
sole master for about thirty years of this period, of what had been the Pagan Roman Empire. It was in 
this period that the seat of Empire was removed to Constantinople. 

SEVENTH SEAL— A. D. 360 TO 420. 

The opening of the Seventh Seal indicates the time of 60 years, as all the other Seals have. It was during 
this Seal period that there was silence in heaven for the space of half an hour; which symbolizes the time of 
peace in the Church, when she had rest from all her enemies for twenty -four years. But, as in nature, a great 
calm is often succeeded by a devastating storm ; so it was with the Church. By the end of this period there 
were voices, and thunderings, and lightnings, and earthquakes — great political and ecclesiastical storms — thun- 
derings of war, and divisions, and destructions of kingdoms. 

PART THIRD, PERIOD THIRD— A. D. 420 TO 1680. 

Part Third, Period 3d, relates to the prophecies, characters, and events of the Church and of the World, for 
1260 years, to the close of the period of the Woman's first sojourn in the wilderness. This period is equal to 
seven half Times, or three whole Times and a half ; which begins when the Woman first fled into the wilder- 
ness of Europe, and ends when she flew or sailed into the wilderness the second time ; when she came, at the 
end of this period, into the wilderness of America. 

chapter: vii. 

THE FOUR ANGELS. 

Four Angels stand upon the Four corners of the Earth, holding the Four Winds. This is emblematic of 
the divided state of the Roman Empire, into four parts, by Diocletian, as above noticed. 

A great storm is always followed by a calm. Ten dreadful storms of persecution had passed over the 
empire, like a desolating scourge from the Gates of Hell, and left it in a divided and enfeebled condition. But 
the Blood of the Martyrs was the Seed of the Church. Every buried martyr was as the corn cast into the 
earth, from whence sprang up a more abundant harvest. 

The Church has a little rest about the first of this period, represented by the sealing of 144,000 with the 
Seal of the living God ; which signifies that great numbers believed the Gospel and openly professed and 



452 



AN" EPITOME OF THE APOCALYPSE. 



practiced Christianity : and hence, received the Visible Seal of the Christian relic/ion, as instituted hy Christ v, 
the Gospel. One may ask, What was this Visible Seal ? We answer : Water Baptism. Where was the seal 
applied ? In the forehead. How was it applied ? Evidently by pouring. Of what was it the sign? The 
Baptism, or the pouring out of the Holy Spirit ; which is the only saving Baptism — the One Bairtism. As s 
Seal what did it signify ? The sealing of the Holy Ghost, by which all true believers are sealed unto the day 
of Redemptiona, and purified by the washing of Begeneration. 

CHAPTER VIII. 

THE SEVEN TRUMPETS. 

Here the Seventh Seal Period ends, and the First Trumpet begins to sound, A. D. 420. And when 
the Angel opened this Seal there was silence in heaven about half an hour; that is, from A. D. 3G0 to 384. 
But little was done in the Church to disturb its repose, and this Seventh Seal Period, like the Sabbath, was a 
season of rest for about half an hour, or the space of twenty-four years. 

FIRST TRUMPET— A. D. 420 TO 600. 

The First Trumpet begins to sound, which is another term to indicate Time ; and therefore each trumpet 
indicates a period of 180 years ; and seven of these periods are contained in the 3d period, or 1260 years — 
from 420 to 1680. The First Trumpet represents hail and fire mingled with blood ; signifying the storms of 
Avar which fell on the family of Constantine, until peace was concluded under Theodosius, who extinguished 
Paganism and established Political Christianity — if such a term may be allowed ; which event occurred in 384. 
This Trumpet is sounded to call the warriors to action, and sounds 180 years — from A. D. 360 to 540, to chastise 
the Church for her State union ; which was done by calling down the Huns, Vandals, and Goths, from the 
North, like a hailstorm — emblematic of its being a chastisement from heaven. It was during this period of the 
1st Trumpet, that the old Roman empire, or Daniel's Seven-headed and Ten-horned Beast, was utterly destroyed, 
and the city of Rome taken and burned by Alaric, A. D. 410, and the New Roman Government, under the 
Justinian Code, which is St. John's Seven-headed and Ten-horned Beast, was fully established by A. D. 540, 
and continued to exist and exercise its power, almost uncontrolled, 1260 years — to A. D. 1800. 

SECOND TRUMPET— A. D. 600 TO 780. 

The Second Trumpet sounds, and a Mountain, burning with fire, is cast into the sea, whereby it becomes blood ; 
signifying that a mighty Kingdom or power would burn and destroy the sea — emblem of a corrupt Church; or, 
that the persecuting power of the Roman Empire would be transferred to the Sea, or become a Church and 
State Government. This Trumpet is sounded to call Mohammed, and his successors, to chastise the Church, 
which was becoming corrupt and corrupting, cruel and unjust. This event well-nigh ruined the Roman 
Empire, and still further tarnished the glory of Rome, which, under the 1st Trumpet period, contained 
6,000,000 inhabitants. For more than six hundred years Rome had not been disturbed by the presence of a 
foreign enemy ; and for more than one thousand years she had stretched her arm of power over the nations ; 
but Alaric the Goth, afterward styled the King of the Visigoths, brought his armies, whose numbers seemed 
inexhaustible, and besieged, and sacked, and burned Rome and left it in ruins, after having destroyed 200,000 
of its most peaceable inhabitants. 

THIRD TRUMPET— A. D. 780 TO 960. 

While the Third Trumpet sounded, which is a period of 180 years, a burning star — burning as a lamp — is 
represented as falling from heaven ; which signifies that some notable minister, or, by enallage, many ministers, 
should fall from their high and holy position, and cause the people, symbolized by tvaters, to become bitter as 
wormwood, by turning away from the pure and refreshing waters of Gospel truth, to the bitter waters of 
Idolatry; for idolatry, in the lauguage of Scripture, is called bitter water; and moreover, it was in this Period 
that the doctrine and practice of idolatry was fully established. Therefore, we hold that this Star is used to 
represent the Ministers of Religion, one being put for many, who fell from their holy estate and imbittered the 
people with the doctrine of Idolatry by introducing Image Worship into the Church. 



AN EPITOME OF THE APOCALYPSE. 



453 



FOURTH TRUMPET— A. D. 000 TO 1080. 

This was the darkest period of the Dark Ages. This Trumpet is sounded to teach the Church of Rome 
that Christ is the head of his Church, and that his Kingdom is not of this world ; and therefore she should 
not strive for worldly power — a lesson, however, she would not learn. 

CHAPTER IX. 

FIFTH TRUMPET — A. D. 1080 TO 1260. 

By the sounding of the Fifth Trumpet is represented the Bottomless Pit, the Abyss, or Great Deep being 
opened, and Locusts coming out of it, signifying the rise, and the rapid and destructive progress of the Cru- 
sades. This Trumpet is sounded, it would seem, to call into action the powers of the Prince of the Air, who 
rules in the hearts of the children of disobedience, to lead men into rebellion against God, and set them at 
variance with each other, and to contend for wrong instead of right. 

SIXTH TRUMPET— A. D. 1260 TO 1440. 

This Trumpet represents Four Angels loosed, which were bound in the Eiver Euphrates ; signifying that 
the sons of Genghis-Khan, the Mogul Tartar, which were precisely four, should not be bound to the country of 
the Euphrates. By these all Asia was conquered ; and their successors, after having reigned through eight 
successive dynasties, or monarchies, were overthrown, according to the word of the Lord by John, after reign- 
ing "an hour, and a day, and a month, and a year;" which, taking a prophetic day for a common year, is 
equal to 391 years and 1 month. 

During this period fire-arms were invented, as foretold in the close of this Chapter ; and "by these three 
was the third part of men killed by the fire, and by the smoke, and by the brimstone, which issued out of 
their mouths," the mouths of cannons, guns, and pistols. 

CHAPTER X. 

The great event described in this Chapter may be considered as being fulfilled during the Sixth Trumpet 
Period ; and the Angel therein described, is the power of Printing, and the discovery of means thereby to 
apply the power of Steam to the various purposes of life and business ; and what is very remarkable, the art 
of Printing was discovered just at the close of this Period — in 1440 ; and about the same time, attention was 
called to the wonderful power of Steam ; and inquiries soon began to be made by the philosophers of that age 
to devise means by which this power might be fully developed, and safely used, for the service of man. 

CHAPTER XI. 
PART THIRD, PERIOD THIRD— Continued. 

This Chapter, to the 15th verse, may be considered as a recapitulation of the great characters, actions, and events 
of the past or first part of this Kevelation. And this may be considered the middle of the Book, and the middle 
of the Chritian Dispensation. 

We shall now notice, that there are three remarkable characters, which have been the actors in this Period : 
from A. D. 360 to 1620, the Period when the Seventh Trumpet ceases to sound, and gives place to the Vial Periods. 

During this Period, the Holy City, True Religion, was trodden down by the Gentiles ; the two witnesses, the 
Jews, with the Old Testament ; and Christian, with the New Testament, were overcome, clothed in sackcloth, 
and killed. This was done by the Great City, False Religion, at the instigation of the Beast, or dragon from the 
Bottomless Pit. 

However, these being dead, yet spake to mankind ; so that the voices of the Prophets were heard. And 
they prophesied to the end of this Period, or 1'260 years, to the time of the Lutheran Reformation, clothed in 
sackcloth ; signifying the oppressed and down-trodden condition of the people of God, and the corrupt state of 
the world, in neglecting and rejecting the Inspired Writings of the Jewish and Christian Churches ; and tho 
constancy of some faithful witnesses to the Truth, under severe persecutions, during the whole of this Period. 



454 



AN EPITOME OP THE APOCALYPSE. 



This Period closes with an earthquake ; signifying a great political change, or revolution, and a tenth of 
the Great City fell ; signifying, that a tenth, or one of the horns, or wards of the Great City, would fall 
away from, or declare itself independent, at the close of this Sixth Trumpet Period ; which actually occurred, by 
England, under Henry the VIII, declaring his kingdom independent of the Pope of Rome. 

SEVENTH TRUMPET — A. D. 1440 TO 1620. 

With the 15th verse of this Chapter, and at this Trumpet Period, events occur which cause hymns of thanks" 
giving, and songs of triumph to go up to God, for raising the two witnesses, and bringing the Woman, the 
True Church, out of the wilderness of Europe, and preparing for her a new home in America. 

CHAPTER XII. 

This Chapter represents the Woman, the True Church of God, as having laid aside her sackcloth, and now 
clothed with her beautiful garments, and adorned with the Sun : signifying, the light, comfort, and protection 
which she receives from God, and that he supplies all her wants ; and he spreads a table for her in the wilder- 
ness, in the presence of her enemies ; for the Lord God is a Sun and a Shield ; he will give grace and glory ; 
and no good thing will he withhold from them that walk uprightly. 

Whosoever does the will of God, walks uprightly, and has the ivilness in himself, that he has not followed a 
cunningly devised fable ! The Woman began to go into the wilderness, from the time of the unholy union 
of Church and State, A. D. 303, in the days of Constantine, and was completely in the wilderness by A. D. 360, 
and continued there, until the Reformation by Luther ; when she began to come out, and had a little rest by 
the space of forty years. But persecution again arose ; and she began a second time to go in the wilderness ; 
and she sailed as a great Eagle, in 1563, and by 1620 she was in the wilderness of America, which is her place. 

CHAPTER XIII. 
PART THIRD, PERIOD THIRD— Continued. 

This Chapter represents a monstrous Beast, which arose out of the Sea, and has exercised a controlling influ- 
ence during this period. This Beast is the new Roman Umpire, which began to exist in the days of Justinian, 
A. D. 523, and was fully established by the year 540, and was to continue 42 months, or 1260 years, to 
A. D. 1783 to 1800. This is the Beast which took the place of Daniel's Beast, with seven heads and ten horns, 
before which the Woman first fled into the wilderness. And it was from St. John's Beast that the Woman flew or 
sailed into the wilderness the second time, when she came to America, in A. D. 1620, and has to continue in the 
wilderness from the above date, one thousand two hundred and threescore days, or 1260 years, to the time 
of the cleansing of the Sanctuary, in A. D. 2880. 

This Beast, signifies that Church and State union, political and priestly power, which used its authority to 
promote Idolatry, and desecrate every commandment of the Decalogue, and persecute unto death, every one who 
would not submit to this hateful monster, the offspring of Sin and Disobedieuce. This is the Beast, from 
which the Woman clothed with the Sun, sailed like an Eagle, into the wilderness of America ; but it was from 
Daniel's Beast, the Old Roman Power, that the Woman first fled into the wilderness ; and it was Daniel's Beast 
which overcame and killed the two witnesses, yet would not bury them, but kept them in the most public 
places, as Forums, Temples, and Churches. But after three days and a half, the witnesses are raised ; this 
three and a half days must evidently coincide with three and a half Times, or one thousand two hundred and 
threescore days, which are equal to 1260. common years. 

Three Woes are foretold, as belonging to this third Period, which we will now notice, as we failed to do so 
at the proper place. 

FIRST WOE. 

The first Woe, passed or ended when the efforts of Earth and Hell ceased, which were put forth by Pagan 
Rome, Vandals, Goths, and Huns, to exterminate Christianity by utterly destroying Christians. 



AN EPITOME OF THE APOCALYPSE. 



455 



SECOND WOE. 

The second Woe passed away when the power of the Saracens was hrolcen, and especially, when the power 
of the Beast was so much weakened by the Crusades, in the days of Chivalry and Eomance, by the wound ho 
received in his head, by a sword, the word of God, since the discovery of printing, in the days of the Refor- 
mation, that he has not power to compel men by the rack, and fire, and sword, to be what he calls Christians, 
and members of his Corporation. The Pope has not the power of former ages, to force men to neglect or 
reject the testimony of the two witnesses, the Inspired Jewish and Christian Scriptures ; for he is now depend- 
ent for his living. Here ends the first three and a half Times, (the half of seven Times,) of the Woman's 
sojourn in the wilderness ; which is 1260 years. And her second three and a half Times, which completes her 
eojourn of Seven Times in the wilderness, begins in 1620, and ends 2880, which is the time Daniel's 2300 
prophetic clays end ; which is the time of the cleansing of the Sanctuary, from all errors in doctrine, corrup- 
tions in practice, and unrighteousness in government, for it was by about A. D. 580 that the Church was com- 
plete^ polluted by Idolatry, False Doctrines, and Superstition. Therefore, in 2300 prophetic days, or years of 
common time, the Sanctuary will be cleansed, according to Daniel, and the Woman's second sojourn in the 
wilderness will end, in the same year, according to St. John. So that the cleansing of the Sanctuary, and the 
Woman's final sojourn in the wilderness, both take place at the same time, about A. D. 2880. 

The Woman went into the wilderness of Europe A. D. 360, and continued 1260 years, to 1620, then she 
goes into the wilderness of America, and has to continue 1260 years, which brings us to the year A. D. 2880. 

THIRD WOE. 

This Woe will end according to the indications of Revelation, in about fifteen years from this date, (1860) 
which is the period of Daniel's 1335 days. Therefore, we may expect great, important, and joyful events to 
occur by A. D. 1875, for "blessed is he that cometh to the one thousand three hundred and thirty -five days !" 

PART FOURTH, PERIOD FOURTH — A. D. 1620 TO 2880. 

This Part and Period of these Prophecies relate to the characters and events of the Church and World, under 
the providence of Cod, for 1260 years ; the period of the Woman's Second sojourn in the Wilderness, to the 
time of the cleansing of the Sanctuary, as foretold by Daniel ; which may be expected to occur about A. D. 
2880. 

About the beginning of this Period a mighty Angel came down from Heaven, clothed with a cloud, and a 
rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire, and he had in his 
hand a little Book open, and he set his right foot upon the Sea, and his left foot upon the Earth, and he called 
with a loud voice, as when a lion roareth, and when he had called, seven thunders uttered their voices ; signi- 
fying that the ways of God are not seen and known by man ; and that he covers himself with darkness, and 
thick clouds of the sky ; and therefore his ways and wisdom are unsearchable and past finding out. 

"God moves in a mysterious way, 
His wonders to perform ; 
He plants his footsteps in the sea, 
And rides upon the storm." 

But amidst the clouds and storms of Time and Earth, is seen the RainboAv of heavenly promise, the triumphal 
arch of the God of glory, spanning the dark horizon of ages, from the Second flight of the Woman into the 
wilderness, to the cleansing of the Sanctuary, and the Second coming of Christ. 

" Deep in unfathomable mines, 
Of never-failing skill, — 
He treasures up his wise designs, 
And works his sovereign will." 

God does not leave his people to comfort themselves merely with the Bow of Promise ; but he gives them 
the sunshine of his countenance, which is seen to shine upon the path of the just, as a shining light, which 
shineth more and more unto the perfect day ; therefore, 



45G 



AN EPITOME OF THE APOCALYPSE. 



"Ye fearful saints, fresh courage take, 
The clouds you so much dread, 
Arc big with mercy, and shall break 
With blessings on your head." 

And those who support his cause and kingdom are as pillars of fire, pure, and purifying ; and as fire pervades all 
things, so their wisdom, which is from above, enables them to comprehend the deep things in the Book of 
Nature, as well as the wonderful things of Divine Revelation. 

He has power over sea and earth ; and calls with a mighty voice for Ocean, Earth, Air, and Fire to bring 
forth their long-hidden resources, to enrich, maintain, and glorify his everlasting Kingdom. And obedient 
Nature responded, when the Seven Thunders uttered their voices, Here we are to do thy will. 

THE SEVEN THUNDERS. 

1. The First Voice may represent, in a philosophic sense, an Angel, or agent, as the medium of power ; and 
may be said to represent, emblematically, some great discovery or development of Nature, which was to bring 
power to the cause of Christ. 

It is here worthy of remark, that for the opening of the Seven Seals, hundreds of millions of Angels are 
heard with a loud voice, as the voices of seven thunders, to say, " Worthy is the Lamb that was slain, to 
receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." And all creatures, in 
all places of his dominions, praised him, and said, Amen, and fell down and worshiped him that liveth forever 
and ever. 

Whatever is done to Christians is the same as if it was done to Christ ; and whatever is done by Christians 
is the same as if it was done by Christ. Wherefore, we justly conclude, that the Art of Printing was the 
means, agent, or Angel, which uttered the first thunder-tones of Truth, with untold power, for the cause of 
Christ, by multiplying, in quick succession, the thousands on thousands of Bibles in the living languages of 
Europe ; and these thunder-tones of truth, sounding from the Bible in the ears, and minds, and hearts of men, 
silenced the mock thunders of the Popes of Rome, and made way for the glorious Reformation under Luther 
and his successors, down to our own times ; and these thunders shall reverberate around the world, bringing 
peace on earth and good-will to men. 

2. The Second Voice, we presume, may signify the making known something which was sealed or hidden ; 
and the discovery of the Mariner's Compass and quadrant, which led to the discovery of America, with all its 
riches, which was to become the abode of the Woman during her second sojourn in the wilderness of the New 
World. How wonderful the adaptation of this discovery to the protection and nourishment of the Church, 
which is represented under the' symbol of the Woman, to whom was given wings as of a great eagle, that she 
might fly into the wilderness of America at the beginning of this period, and just at this crisis of the 
Reformation ! 

3. The Third Voice is the emblem of something sealed er unknown, which we humbly conceive to be the 
discovery of the Telescope and Microscope, which have led to an investigation and knowledge of the works 
of God, which have given to mankind a wisdom which had never before entered into the hearts of men to 
conceive. Instead of a few thousand stars, as seen by the unaided eye, the Telescope reveals more than a 
hundred millions of suns, with all their attendant satellites and revolving systems. 

With the Microscope man looks into the minuteness of things ; and a little world is seen in a single drop 
of water. Millions of perfectly organized beings are seen to exist in an incredibly small space, where such 
things were not suspected. But the greatest benefit of the Microscope, however, is in its application to the 
evenj-day purposes of life. By it we detect the adulterations of the necessaries and luxuries of life, which are 
done by mixing a good and bad article of the same kind ; or some foreign, unsuspected, and worthless article 
with one that is valuable. The same trickery is carried on in drugs, medicines, wines, etc. Nothing but the 
godlike eye of the Microscope can detect these hurtful and ruinous things. "How wonderful are thy works, 
O Lord ; in wisdom hast thou made them all. 0, that men would praise the Lord for his goodness, and for 
his wonderful works to the children of men ! 0, the depth of the riches, both of the wisdom and the knowledge 
of Cod ! " 

4. The Fourth Voice makes known the strength of steam, and coal, the fuel to produce it, for stationary 
engines, marine vessels, locomotives, etc. These have given a vigor, activity, and strength to every department 



AN EPITOME OF THE APOCALYPSE. 



457 



of agricultural, manufacturing, and commercial business. Ami therefore, " many run to and fro, and knowledge 
is increased," as it is written that it should come to pass in the last days, according to the word of the Lord 
by Daniel. It would require volumes to describe the indomitable, persevering, and triumphant achievements 
of Steam. 

The mighty angel which came down from heaven, clothed with a cloud, and a rainbow was upon his head, 
and his face was as it were the sun, and his feet as pillars of fire, and he walked over sea and land, and he 
had a loud voice as when a lion roareth ; may he not beautifully personify Steam ? The labors of toiling 
millions arc daily performed by his great strength, while it is only necessary for man to feed, water, and direct 
him ; while he moves on, like a thing of life, in faithful obedience to the bidding of his master. 

5. The Fifth Voice, we may presume, makes known the appliances and machinery for carding, weaving, 
knitting, spinning, sewing, etc. By the strength of steam it is estimated, that in these departments of 
business, from 10 to 100 persons can perform the work of 10,000, if unaided by machinery. 

These improvements have conferred honor on all Christian nations, insomuch that the humblest citizen 
may dress more honorably and live more sumptuously than kings did in ancient times. 

"Awake, awake, put on thy strength, O Zion ; put on thy beautiful garments, O, Jerusalem, the Holy 
City ; for henceforth there shall no more come into thee the uncircumcised and the unclean." 

Mr. Livingston, in his great work of Travels and Research in Africa, remarks, that no one can form 
a just estimate of the uncouth and disgusting appearance that the naked savages present to the traveler : 
and without such a sight, could not fully appreciate the beautiful garments of Christian nations. 

6. The Sixth Voice, we may presume, declares the discovery and application of Electricity to the various pur- 
poses of philosophic investigation ; and especially for the transmission of knowledge from place to place, with 
the quickness of thought ; so that, in the truthful language of inspiration, "there should be lime no longer," as 
necessary to communicate information from one place to another. This discovery brings glory to all Christians, 
as it Avas made by a Christian, in this land of Liberty. These godlike discoveries, made known by Nature's 
voice speaking to men as audibly as the voice of thunder, have gladdened the hearts of untold millions, and are 

•destined to prove an invaluable blessing to the whole human race. The wilderness and the solitary place shall 
be made glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly, and 
rejoice even with joy and singing. The glory of Lebanon shall be given unto them — the excellency of Carmel 
and Sharon. They shall see the glory of the Lord, even the excellency of our God. 

7. The Seventh Voice, we may presume, declares the improvement in all Mechanic Arts, agricultural imple- 
ments and philosophical apparatus ; by which the labors and toils of mankind are so greatly diminished, that 
there is not a tithe of the toil, and sorrow, and suffering, at the present time, as in former ages. Therefore, 
these things are a blessing ; making the homes of the humble happy ; bringing pleasure to the nations, and 
joyful prosperity to the world ! 

And it is worthy of our highest admiration, that all these great achievements, with all their concomitant 
blessings to the whole human race, have all had their origin among Christians ; evincing the power and supe- 
riority of the Gospel over every other system which has ever existed on Earth, to civilize, enlighten, and 
happify the human family. All these things have been produced by Christians ; therefore they are said to be 
done by Christ; "for without Me ye can do nothing ;" but, through Christ strengthening us, we can do all he 
has required of us, or all he has promised to accomplish by his people in the world. 

It is stated as an historical fact, that Sir Isaac Newton, the accomplished scholar and humble Christian, 
remarked, after critically investigating the Prophecies, that many of them- would not be fulfilled until mankind 
could travel at the rate of fifty miles per hour. 

Voltaire, a cotemporary infidel, having heard of the observation of Newton, replied, " The old fool knows that 
mankind can never travel at that rate ; therefore the Prophecies will never be fulfilled." It is easy for the 
children of this age of the world to determine whether Sir Isaac Newton or Voltaire was the fool. 

During this Period, which includes the characters, actions, and events from 1440 to 1620, the face of the 
Christian world was changed. The thick darkness which had overspread the people had begun to be dispelled 
by the revival of Arts, Literature, and Philosophy ; but at the glorious Lira, of the Reformation, the light of Moral 
and Scriptural Truth shone forth like the sun, after the long and gloomy night of the Dark Ages, with renewed 
luster, and produced the most important changes in the Ecclesiastical and Political world ; symbolized by the 
mighty Angel, mentioned in the chapter, who stood one foot upon the Sea, which symbolizes the abrupt and 
58 



458 



AN EPITOME OF THE APOCALYPSE. 



troubled condition of the Church; and one foot upon the Earth, which is a symbol of Political Governments; 
and thus at the dawn of the Reformation, the Angel of Truth came down from heaven, and set his right foot 
upon the Sea, the Church of Rome ; and his left foot upon the Earth, corrupt Political Governments ; and 
although the kings raged, and the people imagined vain things, — now kings are bending beneath his feet, and 
the nations are coming to worship him ; and the whole world is bound to submit to the Prince of Salvation. 
So that, from this period, "time shall be no longer" as it has been in former ages. And it was under these 
auspices that the Woman's Second sojourn in the wilderness began, A. D. 1620, where she is to continue "for 
a Time, Times, and half a Time ;" equal to 1260 years. 

The first event that disturbed the Woman in her new wilderness home, was the French and Indian wars, 
instigated by the devil, for the purpose of consuming the Woman and her children. This, however, was but 
the beginning of her conflicts : for " The Serpent cast out of his mouth water as a flood, after the Woman, that he 
might cause her to be carried away by the flood." Signifying that rulers, instigated by the devil, would give 
wders, that armies should be sent after the Woman in the wilderness, not to protect and assist her ; but to cause 
her to give up her trust in God, to whom alone she looked as her husband ; or they would destroy her, as a 
desolating floods drowns, and carries away all before it. 

"But the Earth helped the Woman," from A. D. 1620 to 1800, and especially from 1776 to 1783, "for the 
earth opened her mouth and swallowed up the flood which the Dragon cast out of his mouth." Signifying, 
that the political government in the wilderness, where the Woman went to sojourn, would cause his sword 
to devour much flesh, and destroy the Dragon's armies. 

How true ! thousands on thousands of the Woman's enemies perished, by hardship, hunger, and bloody wars ; 
and thus the Earth opened her mouth and swallowed up the flood which was poured out after the Woman ; 
and they were taken in their own nets, and left to sleep silently in their graves, all unheeded and unheeding ! 
Here ended, in 1788, the Woman's first great conflict, in her holy crusade for Right, and Truth, and Liberty. 

And here the seven-headed and ten-horned Beast, described in the thirteenth chapter, which is a duplicate 
and offspring of Daniel's fourth Beast, begins to expire,, and expires after having lived 1260 prophetic days, 
from A. D. 540 to 1800, the period in which priestly and political oppression had been unmitigated, and had 
often been exercised with the greatest rigor and cruelty, over the members of Church and State. But by the 
providence of God, this corrupt, cruel, and unjust state of things was overthrown ; and Liberty, the ancient 
of days, the oldest and most liberal form of government, was again established. 

This conflict between the Beast and the Woman in the wilderness, was not a war for conquest, but one of 
principle. It was the contest between liberty and oppression. 

It was a woeful state of public affairs, that the Beast, which is a figurative title of a cruel and unjust gov- 
ernment, should have tyrannized over the nations so long. Down to this date, political and priestly oppres- 
sion, had bound the whole world, as with a massive chain, which it was believed the combined strength of 
ages could not break. But no chain is stronger- than its weakest link. Therefore, the Giant Liberty, who 
had now dwelt in the wilderness, until his youth was renewed as the Eagle, arose in the greatness of his 
Strength, and broke the chain as a thing of naught, and took it to bind captive kings to his conquering 
chariot. At this the Dragon was displeased with the Woman, and went to make war with the remnant of 
her children, which keep the commandments of God, and have the testimony of Jesus Christ. 

This signifies that the same power which had persecuted and afflicted the Woman, over whom she had gained 
such a signal victory, was greatly displeased with her, and that he sent his armies into her country to make 
war with the remnant of her children, which were left after the previous war, which implies that this second 
war was soon after the first, even while many were living, who were in the first war. This occured from A. D. 
1812 to 1815. And it would seem that the secret cause of this second war against the Woman, and the 
remnant of her children, was on account of their rejecting all power and authority but that of God ; and 
that they would owe allegiance to none other : and that no laws Avould be obeyed by them, unless they 
coincided with the great Constitutional Law of the Old and JVew Testaments, — Inspired Law and Testimony. 
Here, however, as in the former war, the Dragon was conquered — and his power effectually broken, and he 
will never return again, according to Prophecy, to wage war with the Woman and her children. And here 
also in A. D. 1815 ends the 1290 days of Daniel. 

It is here worthy of our most careful attention, that Daniel's Time, Times, and a half Time, is to be 
understood of his Fourth Beast with seven heads and ten horns ; which symbolized the old Pagan Roman 



AN EPITOME OF THE APOCALYPSE. 



450 



Government ; which evidently began to exert his power 720 years before Christ, and continued 540 years after 
Christ, when he expired ; and then was succeeded by St. John's seven-headed and ten-horned Beast, which was 
predicted to exist 42 prophetic months, or 1260 years ; which brings us down to A. D. 1800. Or, allow that 
Daniel's Beast began to exist and exert his power 17 years sooner ; then, both his and St. John's Beast had 
time to exist 1260 years apiece, by 1783 — the year in which the American Government was established, which 
is St. John's two-horned Beast. The great difference between the Prophecies of Daniel and St. John, is plainly 
this : the Prophecies of Daniel refer to the great Political changes or events of the World — the rise, progress, 
and fall of empires, under the special providence of God, who sees their end from the beginning, and predicts 
their destiny and the day of their downfall ; while St. John's Prophecies are of a double character, revealing 
the great Ecclesiastical as well as Political changes which were to transpire in the Church, and the World, to 
the end of time. 

Daniel's seven-headed and ten-homed Beast, was the Red Dragon, or the Pagan Roman Empire : St. John's 
seven-headed and ten-horned Beast, vvas the Great Dragon, or the Papal Roman Umpire. They both lived three- 
and-a-half Times apiece ; which, if both be taken together, will be equal to seven Times,, or seven times 360 ; 
which equals 2520 years. So that if we date back from the founding of the American Government, 2520 
years, we come up the course of time to the founding of Pagan Rome — about 737 years B. C. 

Daniel records Four Periods. The first we have already noticed as being the age of his Fourth Beast, or 
the old Roman Empire : "The ruin of the old Roman Empire was the result of its greatness, connected with 
its moral corruptions. Gqd, in his providence over the Church and the World, is constantly concerned in 
effecting, by natural causes, the extinction of enormously guilty nations. Rome having become a mass of luxury, 
weakness, and profligacy, fell an easy prey to the Northern barbarians, who poured in upon her dominions." 
At the close of this Period, 1783 to 1800, Europe, or the New Roman Umpire, was not less corrupt, cruel, and 
unjust towards the people of God, than the old Pagan Roman Empire, as the bill of grievances set forth in 
the Declaration of Independence of the 4th of July, 1776, will fully prove. Nor were the masses of the people 
less luxurious, wicked, and profligate ; and although it had some iron in its constitution, yet, on account 
of its secret and 2 ni °Uc sins, which are sure to find out nations as well as men, under the ever-watchful 
eye of Divine Providence ; the little Stone hewn out of the Mountain without hands, and the miraculous 
Man-child, the offspring of the Woman clothed with the Sun, were destined to dash it to atoms. 

And here is the first time that a truly Christian nation, which held no alliance with Church and State union, 
ever overcame the Beast or Dragon of Daniel and St. John, for the space of 2520 years, and continued to 
maintain its Rights, Laws, and Liberty; Rights of Conscience ; Laws of God, as the only Rule of Faith and 
Practice — and Liberty to worship God according to His commandments, and the testimony of Jesus Christ. 

Daniel's Second Period, as already noticed, brings us 30 years further down the course of time to A. D. 
1813. The epoch of this Period which is 1290 years, must evidently be dated in A. D. 523 to 540, and 
therefore will bring us down to the year A. D. 1813 to 1830. This Period is the duration of the New Roman 
Empire, and is therefore to be understood as an ecclesiastical and political prophecy in relation to Daniel's 
Beast, which is duplicated ; and which St. John saw arise out of the sea, the result of Church and State 
union. In regard to this Period, Daniel says, "And to the time" that the power which offers "the daily" 
sacrifice, shall be taken away, shall be 1290 days. How true ! What a coincidence between Daniel's Prophecy, 
St. John's Revelation, and the records of History. Allow the age of Daniel's Fourth Beast to be doubled, it 
would make it 2520 years old. But St. John's seven-headed and ten-horned Beast is but a duplicate 
of Daniel's, and therefore he is but a new form of the Roman Empire. Both Beasts have been taken out 
of the way of Protestant Christian nations, as conquering powers. Neither has the Beast, or Great City, 
which is the daily sacrifice power, ever gained the victory, though they have fought many battles with the 
Woman and her children, since the Woman came into her new wilderness home. The Third Period of Daniel, 
which dates at the same epoch of the previous period, brings us 45 years further down the course of time to 
A. D. 1858 to 1875. Of this Period the Prophet says, " Blessed is he that waiteth, (or liveth,) and cometh 
to the 1335 days." Now if we add 523, the year of our Lord, when the New Roman Empire, St. John's 
Beast, arose, it will make 1858. Or if we allow that this event occurred as late as A. D. 540, then 1335 
days, which are years, will bring us down to the year A. D. 1875. 

How many thousands and tens of thousands feel and know, that Blessed is he that lived to see this year, 
1858, which is called the " Second Pentecost ! " And how many hundreds of thousands may yet rejoice to 



4G0 



AN EPITOME OF THE APOCALYPSE. 



see 1875. This Period is graphically described, Eev. xiv : 1-6. Daniel's Fourth Period, which is 2300 days, 
evidently is to be dated at the epoch when Idolatry was established, False Doctrine introduced, and the Church 
corrupted by the wicked practice of its rulers and members ; which was about the A. D. 580, when the 
Roman Papal Government was fully established. Now if to 580 we add 2300 it will bring us down the 
course of time to A. D. 2880, to the end of the Woman's Second sojourn in the wilderness ; which began, as 
we have already shown, in A. D. 1620, and was to continue 1260 years. If to 1620 we add 1260, we have 2880. 
" And he said unto me, unto 2300 days ; then shall the sanctuary be cleansed," the Jewish and Christian Churches, 
from all errors in doctrine, corruptions in practice, and unrighteousness in government ; and shall be disentangled 
from all alliance with the State, called the Beast. It is very remarkable that the Second sojourn of the Woman 
in the wilderness and the cleansing of the Sanctuary should occur in the same year : and yet it is a coincidence 
we should expect from inspiration, in regard to the purposes of the Ruler of the Universe. We have now passed 
briefly through the Prophecies of this Book down to our own times. We have seen that the River of Gospel 
Truth flowed along the course of time, like Ezekiel's vision of the Holy Waters ; when Ave measured down 
through the Apostolic age to A. D. 120, we found the waters to the ankles. Again, when we measured to 
the end of the Second Period, to A. D. 420, the age of the Fathers, we found the waters to the knees. And 
again, when Ave had measured 1000 years, to the Reformation under Luther, we found the waters to the 
loins. AfterAvard Ave measured 1000 years, and before we have come near to the end of the fourth measurement, 
we find it is a river Avhich can not be passed over ; whose current can not be resisted ; for the Avaters are 
risen ; Avaters to swim in, Avhere the old ship of Zion may safely go ; a river deejji and wide, which can not 
be passed over or forded. The influence of the Gospel is so resistless and over-powering, that the gates 
of Earth and Hell can not prevail against it. 

We have noAv come to the end of the fourteenth Chapter of the Book : and must bid farewell to the past, 
while Ave cherish Avith heartfelt gratitude, the light, comfort, and courage, which Ave have received from this 
fountain of truth : Light to our minds ; comfort to our hearts ; and courage to our faith. Whatever more 
we have to say, refers perhaps entirely to the future, and therefore, remains to be fulfilled. The head-lands 
and light-houses of time, have disappeared in the past ; and noAv guided by our inspired Chart, Compass, and 
Quadrant, Ave must look to the desired Haven to Avhich Ave would come. 

CHAPTER XV. 

This Chapter reveals an Angel coming doAvn from heaven to declare the certain and seA r ere punishment of 
the enemies of truth, and pure religion, from the present time, to the end of this Period, A. D. 2880. 

Orders are given by a great voice, from the Temple in heaven, to the seven Angels, whicn are elseAvhere 
called the seA r en eyes or seven Sjoirits of God, to pour out their Vials. This evidently appears to have 
reference to the ancient custom of anointing kings. And thus Divine Providence anoints seven successive 
powers, through AA'hich, by natural and ordinary means, to punish and destroy his enemies ; False Religion, 
and a corrupt and Avicked Avorld. 

CHAPTER XVI. 

FIKST VIAL — A. D. 1S80 TO 1S60. 

This Chapter reveals to us the character, actions, and events of the First Vial Period. This Vial is poured 
out upon the Earth, the symbol of Political Government : signifying the grievous and sore punishments upon 
the Beast and Dragon, Avicked and idolatrous nations, Avhich should occur under this Vial, by influences 
directed and controlled by the invisible poAver of Divine Providence, whereby he makes the Avrath of man to 
praise him, and promotes his kingdom in the Avorld : and this has been Avonderfully manifest in the past 180 
years. 

SECOND VIAL— A. D. 1860 TO 2040. 

The Second Vial is poured out upon the Sea, the symbol of a corrupt church, which becomes as the blood 
of a dead man ; signifying the deadly punishment, and utter destruction of that corrupt, cruel, and unjust 
power, the Beast, Avhich arose out of the Sea, the result of Church and State union ; and is therefore, the 
offspring of fornication, and will be, according to the Divine prediction, utterly and forever overthroAvn, during 
the present Vial Period, Avhich begins in A. D. 1860, and includes 180 years, and will therefore end in A. D. 2040. 



A N EPITOME OF THE APOCALYPSE. 



401 



TIIIttD VIAL— A. D. 2010 TO 2220. 

Tlie Third Vial will bo poured out upon the Rivers, the symbol of nations ; which have served as tributaries 
to this corrupt Sea, or union of Ecclesiastical snd Political Power, giving their people to support this cor- 
rupt state of things, as certainly as rivers give their waters to the seas : signifying, the utter destruction of 
all who in any way give aid and comfort to the Beast and False Prophet, the great enemies of Christ's 
Kingdom in the world. This Period includes 180 years, from A. D. 2040 to 2220. 

FOURTH VIAL — A. D. 2220 TO 2400. 

The Fourth Vial will be poured out upon the Sun, the symbol of the Christian Religion, or the most 
powerful government in the world ; which will be among the nations, what the Sun is in the firmament, the 
ruling power of the world ; and it will have power to scorch men as with fire. And men will be scorched 
with great heat, and they will blaspheme the name of God, which hath power over these plagues : and they 
will not repent to give him glory : signifying, that the Word of God will be anointed to exercise its influence 
through natural causes and the means instituted and appointed in the Gospel, to purify, enlighten, and comfort^ 
all who will receive, believe, and obey it ; while it will prove the power of God unto the destruction of all 
who neglect, reject, or disobey it. Once there were great Political Powers in the world, and they had their 
organizations, constitutions, and laws ; and Christians had to submit to them, even when they burned men 
loith fire ; but soon these will be no more. With a purifying power, like a hidden fire, this influence is 
working its results among men, to the overthrow of all things wrong in high places, and is perceived to be 
producing its refining changes on all classes of society. 

It appears that all political power will be overthrown in America first ; and the whole country become a 
Theocracy, as the Jewish nation, under the Law of Moses, in the days of the Judges; or rather, as we are 
taught by Christ in the Gospel, and by St. Paul, that all grievances should be settled alone by the parties 
concerned, or by arbitration ; or finally before the Church, as the last earthly tribunal. 

It is clearly taught in the New Testament, (1 Cor. vi : 1-6,) that Christians should settle all their 
controversies, both temporal and moral, among themselves, or before the Church, and not before worldly 
courts. All political government was, at the first, the result of rebellion against God ; and was an invasion 
of Divine prerogative ; and originated through Satanic influence ; from a vain desire on the part of man, to 
be independent of his Maker. It results from the influence of the same sinful spirit which led to the building 
of the tower of Babel, and has produced the same consequences — confusion, disunion, and enmity among the 
nations ; and corruption, cruelty, and injustice among mankind. Thanks be to Him who maketh men to be 
of one mind in a house, and meteth out the destinies of men and nations, that this curse is doomed to be 
driven away from the world. This will occur from 2220 to 2400. 

FIFTH VIAL— A. D. 2400 TO 25S0. 

The Fifth Vial will be poured out upon the seat of the Beast or throne of the wild Beast, the 
Papal Government, whose kingdom or empire will be full of darkness, or error, in regard to Gospel 
Government ; signifying that all kingly and political power will be overthrown next in Europe, and that it 
will there become extinct, and that the nations will be no longer impoverished by burdensome tithes, and 
overwhelmed by national debts, to maintain political rulers in luxury, pride, and profligacy. This Period 
includes 180 years from A. D. 2400 to 2580. 

SIXTH VIAL— A. D. 2580 TO 2760. 

The Sixth Vial will be poured out upon the River Euphrates, the symbol of Asia, or the nations of 
Asia ; and the waters thereof will be dried up ; signifying that the people in all Asia will not be- in the way 
of affecting the Divine purpose, to overthrow the political powers and false religions of all the eastern 
kingdoms and empires, and make way for the kings of the East, true Christians, to bring back the 
whole human race to a knowledge of their allegiance alone to the Divine Government of the Prince of Peace. 
For this angelic, invisible, and resistless anointing will be of God ; and he will put it into the hearts and 
hands of men, to do his will, and acknowledge his right to reign alone over them. Thus the kingdoms 
of this world shall again become the possession of our God, and the inheritance of his Christ. 



402 



AN EPITOME OP THE APOCALYPSE. 



Toward the close of this Period, and just before all political kingdoms and powers are overthrown, three 
nnclean spirits, like frogs, on account of their unclean or impure characters ; their great numbers ; and their 
influence to produce idleness, sensuality, and destruction among mankind — for they are spirits of devils working 
wonders of wickedness — will, through wine, ivhoredom and war, exercise their influence to re-establish the 
old forms of political government ; old systems of reveling and idolatrous worship ; and the old practices 
of incantation and false prophecy. And all this will be attempted, too, by those who have the stupid idleness 
of frogs ; the lawlessness of frogs ; and the shamelessness of filthy frogs. But God will overrule all this for 
the destruction of his enemies ; the good of his people ; and the glory of his kingdom. He will bring this 
vast army of his enemies, as he did the idolatrous Canaanites, and apostate Israelites, to the valley of 
Megiddo, or to the Ai-mageddon. These shall be utterly destroyed, for this is the battle of the great day 
of God Almighty. And thus will he cause the wrath of man to praise him, by overruling it to promote his 
glory, by cleansing his Sanctuary of all who exalt themselves or oppose his heavenly Kingdom. This Period 
will include 180 years from A. D. 2580 to 2760. At the close of this Period, which will be about 900 
years hence, we may suppose that there will be an utter overthrow of the enemies of the Kingdom of Christ. 
" Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see Ms shame." 

SEVENTH VIAL — A. D. 2760 TO 2940. 

The Seventh Vial will be poured out upon the Air — the symbol of the whole human family — who, like the 
air, surround the whole world, and, like the air, have always been unstable and carried about by every impulse 
that might be brought to bear upon it ; and hence, Satan is called the Prince of the Power of the Air ; because 
he has led mankind captive at his will, and thus ruled in the hearts of rulers and people, " the children of 
disobedience." But this state of things will come to an end ; for a loud voice was heard out of the Temple 
of Heaven, from the Throne, saying, "It is done ! " — signifying that the influence of Satan, through wicked 
rulers and people, should no more disturb the peaceful years of the children of God — and it may also signify 
that the influences which had been set to work by the pouring out of the Seven Vials, to anoint the powers by 
which God was working out the destruction of his enemies, and the salvation of his people, would, under this 
Vial, complete their work. It is done ! — the conflict which has been carried on from age to age, between 
Eight and Wrong, will, during this Period, come to an end. It is done ! Here ends the Woman's Second 
sojourn in the wilderness. It is done ! Here end all the corrupt, cruel, and unjust Political and Ecclesias- 
tical Governments of Time. It is done ! And here ends the influence of Satan over the human mind, and will, 
and affections for one thousand years. It is done ! — and with this Period ends the 2520 years of the captivity 
and oppression of the Church by Babylon and the Beast. It is done ! And by the close of this Period the 
transgressors are cut off ; the wickedness of the wicked has come to an end, and the Sanctuary is cleansed. It 
is done ! The Church — the Bride — is prepared and adorned for the Bridegroom. It is done ! Behold ! the 
Bridegroom cometh ; go ye out to meet him. Behold ! I come as a thief, blessed is he that watcheth, and 
keepeth his garments, lest he walk naked and they see his shame ! 

CHAPTER XVII. 

This Chapter reveals to us an Angel Interpreter, who fully explains the character of that Power which has 
been afflicting the Church of God, throughout all ages, with all the corruption of Sodom, the cruelty of 
Egypt, and the unrighteousness of old Jerusalem. And this Power is represented, in this Book, under three 
similitudes : 

1. A monstrous Beast — opposed to the Lamb — the emblem of Christ and his Church. 

2. The Great City — set, by antithesis, with the Holy City — the Church of the Living God. 

3. A bad Woman, clothed in scarlet, and the mother of Harlots — set, by contrast, with the Woman 
clothed in white linen, pure and clean, the Bride, the Spouse of the Lamb — the emblem of the true Church — 
the mother of all the children of God. All these, the Beast, the Great City, the wicked Woman, are killed, 
burned with fire, and utterly consumed by the outpouring of the Seventh Vial. These events belong to 
the Seventh Vial Period, and will include 180 years— from A. D. 2760 to 2940. 

The Twenty-one Periods into which the Christian Dispensation is divided : The Seven Seal Periods^ 
60 years each — 420 years. The Seven Trumpet Periods — 180 years each — 1260 years. The Seven Vial 



AN EPITOME OF THE APOCALYPSE. 



4G3 



Periods— 180 years each— 1260 = 420 + 1260 + 1260 = 2940 years ; which brings us. to the end of the 
present Dispensation, A. D. 2940 ; which is, according to the commonly received Chronology, within 00 
years of the 7000 years of the world. But it has been satisfactorily demonstrated that our present Chro- 
nology is not precisely correct ; therefore we are left in darkness as to the precise time when Christ will 
make his Second Advent, in person, to our world ; however, we, according to his promise, look most confi- 
dently forward to that great event, and we are of opinion it will occur about the close of the 7000 years 
of the world. But, as we can not now ascertain, with certainty, the precise year when it will be 7000 
years from the creation of Adam ; so we can not tell the precise year of the Second coming of Christ. 

CHAPTER XVIII. 

This Chapter reveals another Angel sent down from Heaven, to confirm the prediction of the utter and ever- 
lasting destruction of this Mystic Beast, Mystic Babylon, and the Mystic Harlot ; for their idolatrous and blas- 
phemous conduct, their unjust laws, and their cruel persecutions towards the people of God. And all this evil 
shall come upon them, " Because that, when they knew God, they glorified him not as God; neither were they 
thankful ; but became vain in their imaginations ; and their foolish hearts were darkened ; professing themselves 
to be wise, they became fools ; and changed the glory of the uncorruptible God into an image made like to 
corruptible man — and who changed the truth of God into a lie; and worshiped and served the creature more 
than the Creator, who is God over all, and blessed forever. Amen." 

CHAPTER XIX. 

This Chapter reveals the Choirs of the Heavenly Church singing the high praises of God, for his righteous 
judgments against all his enemies : and a vision of Christ, leading an Army out of Heaven, a chosen, invinci- 
ble host ; which clearly represents the certain accomplishment of the Prophecies of this Book. And an Angel, 
the harbinger of the heavenly King, is seen standing by or with the Sun, which is the Symbol of Christ, the 
Sun of righteousness, the Lord our righteousness, who is a Sun and a Shield to his people. This heavenly 
harbinger invites all the fowls of Heaven — the angels of Heaven — to come to the supper of the great God. 
The Beast and the False Prophet, and the kings of the earth, gather together, to make war with him who sit- 
teth on the White Horse, but they are discomfited, overthrown, and utterly destroyed. 

" From Babylon, from Babylon 
The flames shall arise to the pitiless skies. 
'Tis written, 'tis written, 'tis plain to my eyes, 
And her merchants afar off, lamenting and yearning, 
Shall witness the smoke of her burning. 
Even so, even so, She shall taste of the woe ; — 
In hut and in palace, She shall drink of the Chalice, 
And weep out her heart in libation, 
To wash out her mighty transgression. 
For, lo ! the Blood of the Innocent cries, 
The Blood of the Innocent reacheth the skies, 
The Blood of the Martyrs whom Babylon hath slain, 
Shall fall on her forehead in terrible rain." 

PART FIFTH, PERIOD FIFTH— A. D. 2940 TO 3940. 

Part Fifth, and Period Fifth of this Book, relate to the Prophecies and events of the Church and the World 
for 1000 years, commonly called the Millennium, the Period of the personal reign of Jesus Christ upon 
Earth, with the Righteous, who shall be accounted worthy of the first Resurrection. This event is also fore- 
told, Acts i : 10-11, in these words : " And while they looked steadfastly toward heaven, as he went up, behold, 
two men stood by them in white apparel ; which also said, ye men of Galilee, why stand ye gazing up into 
heaven ? this same Jesus, which is taken up from you into heaven, shall so come, in like manner, as ye have seen 
him go into heaven." "For the Lord himself shall descend from heaven with a shout, with the voice of the 
archangel, and with the trump of God ; and the dead in Christ shall rise first." 



434 



AN EPITOME OF TEE APOCALYPSE. 



CHAPTER XX. 

This Chapter reveals an Angel sent from heaven to shut up Satan in the bottomless pit, in his own place, 
as in a secure prison, for 1000 years, during which time Jesus Christ shall be King alone over all the 
Earth; and this will be a perfectly happy state of the Church, in purity, peace, and prosperity. After this 
Period is ended, Satan must be loosed for a little season, that he may evince to the universe of Redeemed men, 
and holy Angels, that he is still an implacable and incorrigible subject of the Divine Government. 

PART SIXTH, PERIOD SIXTH. 

PERHAPS ONE THOUSAND YEARS. 

Verses 11-15 reveal the events and transactions of the general and last Resurrection, and the final and 
retributive Judgment, with all their everlasting consequences. And with this Period, the mediatorial work, 
office, and Kingdom of our Lord Jesus Christ will end. — "Then cometh the end, when he shall have delivered 
up the Kingdom to God, even the Father ; when ha shall have put down all rule, and all authority, and power. 
For he must reign till he hath put all enemies under his feet. The last enemy which shall be destroyed is 
Death. And when all things shall be subdued unto him, then shall the Son also himself, be subject unto Em 
that put all things under him, that God may be all m all." "And there was given unto him dominion 
and glory, and a kingdom, that all people, nations, and languages, should serve him : for his Dominion is 
an everlasting Dominion, which shall not pass away : and his Kingdom, that which shall not be destroyed." — 
Dan. vii. And here begins the final separation of the good and bad. 

" When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon 
the throne of his glory. And before him shall be gathered all nations : and he shall separate them one from 
another, as the shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand : 
but the goats on the left. Then shall the King say unto them on his right hand : Come, ye blessed of my 
Father, inherit the kingdom prepared for you from the foundation of the World. Then shall he say also 
unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his 
angels: And these shall go away into everlasting punishment: but the Righteous into life eternal." — Matt, 
xxv : 31-46. 

CHAPTER XXI. 
PART SEVENTH, PERIOD SEVENTH. 

ETEKNITY. 

This Part and Period relate to the Revelations and events of the New Creation ; the New Heaven and the 
New Earth, and the New Jerusalem, and their holy and blessed inhabitants. 

CHAPTER XXII. 

This Chapter contains the final Revelations of the Book, and the events of the Seventh Period, which con- 
cludes the whole Prophecy in the visions of the New Heaven and the New Earth, and the New Jerusalem ; 
representing in strong, beautiful, and appropriate images, the extent of the Heavenly Kingdom, the eternal 
inheritance of the Righteous ; and the riches, security, and beatifying grandeur of the New Jerusalem ; signifying 
the never-ending, and consummate happiness of the heavenly state. Thus the Prophecies of this Book are 
consummated in an eternal sabbath of rest, in a world of perfect happiness, as the final reward of all who over- 
come, and are washed from their sins, by the Blood of the Lamb ; and remain faithful and constant in their 
attachment to the true Religion of our Lord Jesus Christ, which works by love, and purifies the heart. 

The Conclusion of the whole Book confirms the truth and certainty of these Prophecies : and warns all men 
against corrupting them. The Revelations of this Book are designed to inculcate a pure and true, honest and 
lovely, just and useful, spirit, temper, and conduct among all Christians. Therefore, the object of these heav- 
enly counsels, is to give good men consolation in all their present afflictions, and to preserve them from the 
errors in Religion, and the corruptions of the world, however prevalent these may be in their own times. And 
this is the grand and useful moral, and practical doctrine, of all these wonderful Prophecies, these truthful 
lessons, and these sublime Revelations. 



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